IN everyday life the shaman is not distinguishable from other people except by an occasionally haughty manner, but when he is engaged in communicating with spirits he has to make use of a special dress and special instruments. Of these the most important and the one in most general use is the shaman's drum. It may be said that all over Siberia, where there is a shaman there is also a drum. The drum has the power of transporting the shaman to the superworld and of evoking spirits by its sounds.

Native American Myths is a wide-ranging examination of mythology among the First Nations people in Canada and the USA, featuring examples from Apache, Blackfoot, Cherokee, Cheyenne, Cree, Inuit, Lakota, Navajo, Sioux, Tlingit, and many other tribes. Arranged by region and tribe, the book includes creation myths and heroic journeys, and features a huge range of characters from benign harvest spirits to fearsome sea beasts, from ominous disembodied heads to invisible woodland creatures. There are famous figures, too, such as the trickster Coyote, the mighty Thunderbird and the cannibalistic Algonquian monster Wendigo. Ranging from the Inuits in the North to the Apache in the South, from Tlingit in the West across to Algonquin in the East, the book delves deeply into the folklore of North America's indigenous peoples, exploring the importance of features such sweat lodge ceremonies, the concept of balance in The Four Directions, totem poles and the idea of the upper world and an underworld. Illustrated with 180 photographs and artworks, Native American Myths is both an exciting and an enlightening exploration of the cultural beliefs of North America's First Nations peoples.

According to the people of the Mueda plateau in northern Mozambique, sorcerers remake the world by asserting the authority of their own imaginative visions of it. While conducting research among these Muedans, anthropologist Harry G. West made a revealing discovery--for many of them, West's efforts to elaborate an ethnographic vision of their world was itself a form of sorcery. In "Ethnographic Sorcery," West explores the fascinating issues provoked by this equation.
A key theme of West's research into sorcery is that one sorcerer's claims can be challenged or reversed by other sorcerers. After West's attempt to construct a metaphorical interpretation of Muedan assertions that the lions prowling their villages are fabricated by sorcerers is disputed by his Muedan research collaborators, West realized that ethnography and sorcery indeed have much in common. Rather than abandoning ethnography, West draws inspiration from this connection, arguing that anthropologists, along with the people they study, can scarcely avoid interpreting the world they inhabit, and that we are all, inescapably, ethnographic sorcerers.

Taking place in the heart of the Huichol homeland in western Mexico, this book offers a rare in-depth look at the inner workings of Huichol shamanism, which is permeated with the use of the sacred peyote cactus. Outsiders are almost never allowed access to Huichol sacred sites and ceremonies; however, James Endredy, after years of friendship with Huichol families, earned the privilege nearly by accident. Swayed by persistent pleading, he agreed to take another gringo into the mountains to one of the Huichols' ceremonial centres, and they were both caught. After trial and punishment, Endredy was invited to stay within the sacred lands for the festivities he had illegally intruded upon and found his initiation into the Huichol shamanic tradition had begun. Sharing his intimate conversations and journeys with the shaman he calls "Peyote Jesus," the author explains how Huichol belief revolves around the five sacred directions, the five sacred sites, and the five points of attention. As Peyote Jesus explains, the five points of attention refer to dividing your awareness yet staying focused on your inner self. This is not a normal state of consciousness for most people, yet when we maintain these points of attention, we discover our true essence and move closer to God. Endredy undergoes dozens of spiritual journeys with peyote as he makes the pilgrimages to the five sacred Huichol sites with Peyote Jesus. He is shocked by his vision of the Virgin Mary while under peyote's guidance and learns of the deep relationship--strictly on Huichol terms--between their cosmology, Gnosticism, and Christianity, especially Jesus Christ. Providing an inside look at the major ceremonies and peyote rituals of the Huichol, this unexpectedly powerful book reveals the key tenants of the Huichol worldview, their beliefs in the afterlife, and their spiritual work on behalf of all of humanity.

Religion and Hopi Life tells the story of Hopi religious life in a way that makes sense to both Hopis and outsiders. In his interpretation of Hopi religion, John D. Loftin does not subject religious meaning to secular analysis. While not the Hopi s own story, his account attempts to honor and do justice to the way in which the Hopi embody religious meaning through the living of their lives. The second edition of this highly praised book keeps scholarly debates and theories to a minimum, except when they help illuminate the understanding of Hopi religious orientation and worldview. Several important studies of the Hopi have emerged since the book s first publication, and their findings have been incorporated. The book also includes new material on shamanism, death, witchcraft, myth, tricksters, and kachina initiations. This updated edition incorporates other minor corrections and additions to the text, and revises and expands the footnotes and the annotated bibliography."

A ceremonial journey to reconnect with the essence of indigenous spirituality and awaken to its beauty, power and potential in contemporary society. In this book, Apela Colorado, the inspirational authority on indigenous wisdom, shares her lifelong journey of connecting with the essence of indigenous spirituality and culture. From China to Alaska, Benin to France, Apela recounts her passionate work to communicate, conserve, and celebrate sacred indigenous ways, all while reawakening to the wisdom of her Native American and French Gaul ancestors and reclaiming her own truth, healing, and story. With gentle grace and generous insight, this book lovingly teaches us to honor the power, beauty, and potential of indigenous wisdom, and explores how it continues to resonate in modern life. Apela's experiences form a ceremony of remembrance and renewal, a spiritual guide to help you reconnect to the wisdom of your ancestors, apply sacred ways of knowing and being to your life, and reclaim your own Creation Story.

In 2011, Trinidad declared a state of emergency. This massive state intervention lasted for 108 days and led to the rounding up of over 7,000 people in areas the state deemed "crime hot spots." The government justified this action and subsequent police violence on the grounds that these measures were restoring "the rule of law." In this milieu of expanded policing powers, protests occasioned by police violence against lower-class black people have often garnered little sympathy. But in an improbable turn of events, six officers involved in the shooting of three young people were charged with murder at the height of the state of emergency. To explain this, the host of Crime Watch, the nation's most popular television show, alleged that there must be a special power at work: obeah. From eighteenth-century slave rebellions to contemporary responses to police brutality, Caribbean methods of problem-solving "spiritual work" have been criminalized under the label of "obeah." Connected to a justice-making force, obeah remains a crime in many parts of the anglophone Caribbean. In Experiments with Power, J. Brent Crosson addresses the complex question of what obeah is. Redescribing obeah as "science" and "experiments," Caribbean spiritual workers unsettle the moral and racial foundations of Western categories of religion. Based on more than a decade of conversations with spiritual workers during and after the state of emergency, this book shows how the reframing of religious practice as an experiment with power transforms conceptions of religion and law in modern nation-states.

Coming Full Circle is an interdisciplinary exploration of the relationships between spirituality and health among Coast Salish and Chinook communities in western Washington from 1805 to 2005. Suzanne Crawford O'Brien examines how these communities define what it means to be healthy and how recent tribal community-based health programs have applied this understanding to their missions and activities. She also explores how contemporary definitions, goals, and activities relating to health and healing are informed by Coast Salish history and also by indigenous spiritual views of the body. These views, she argues, are based on an understanding of the relationship between self, ecology, and community. Coming Full Circle draws on a historical framework in reflecting on contemporary tribal health-care efforts and the ways in which they engage indigenous healing traditions alongside twenty-first-century biomedicine. The book makes a strong case for the current shift toward tribally controlled care, arguing that local, culturally distinct ways of healing and understanding illness must be a part of Native health care. Combining in-depth archival research, extensive ethnographic participant-based field work, and skillful scholarship on theories of religion and embodiment, Crawford O'Brien offers an original and masterful analysis of Coast Salish and Chinook traditions and worldviews, and the intersection of religion and healing.

"In Quest of the Hero" makes available for a new generation of readers two key works on hero myths: Otto Rank's "Myth of the Birth of the Hero" and the central section of Lord Raglan's "The Hero." Amplifying these is Alan Dundes's fascinating contemporary inquiry, "The Hero Pattern and the Life of Jesus." Examined here are the patterns found in the lore surrounding historical or legendary figures like Gilgamesh, Moses, David, Oedipus, Odysseus, Perseus, Heracles, Aeneas, Romulus, Siegfried, Lohengrin, Arthur, and Buddha.

Rank's monograph remains the classic application of Freudian theory to hero myths. In "The Hero" the noted English ethnologist Raglan singles out the myth-ritualist pattern in James Frazer's many-sided "Golden Bough" and applies that pattern to hero myths. Dundes, the eminent folklorist at the University of California at Berkeley, applies the theories of Rank, Raglan, and others to the case of Jesus. In his introduction to this selection from Rank, Raglan, and Dundes, Robert Segal, author of the major study of Joseph Campbell, charts the history of theorizing about hero myths and compares the approaches of Rank, Raglan, Dundes, and Campbell.

Long cloaked in protective secrecy, demonized by Western society, and distorted by Hollywood, Santería is at last emerging from the shadows with an estimated 75 million orisha followers worldwide. In The Altar of My Soul, Marta Moreno Vega recounts the compelling true story of her journey from ignorance and skepticism to initiation as a Yoruba priestess in the Santería religion. This unforgettable spiritual memoir reveals the long-hidden roots and traditions of a centuries-old faith that originated on the shores of West Africa.

As an Afro-Puerto Rican child in the New York barrio, Marta paid little heed to the storefront botanicas full of spiritual paraphernalia or to the Catholic saints with foreign names: Yemayá, Ellegua, Shangó. As an adult, in search of a religion that would reflect her racial and cultural heritage, Marta was led to the Way of the Saints. She came to know Santería intimately through its prayers and rituals, drumming and dancing, trances and divination that spark sacred healing energy for family, spiritual growth, and service to others. Written by one who is a professor and a santera priestess, The Altar of My Soul lays before us an electrifying and inspiring faith–one passed down from generation to generation that vitalizes the sacred energy necessary to build a family, a community, and a strong, loving society.

"Nelson spent a year among the Koyukon people of western Alaska, studying
their intimate relationship with animals and the land. His chronicle of
that visit represents a thorough and elegant account of the mystical
connection between Native Americans and the natural world."--"Outside"
"This admirable reflection on the natural history of the Koyukon River
drainage in Alaska is founded on knowledge the author gained as a student
of the Koyukon culture, indigenous to that region. He presents these
Athapascan views of the land--principally of its animals and Koyukon
relationships with those creatures--together with a measured account of his
own experiences and doubts. . . . For someone in search of a native
American expression of 'ecology' and natural history, I can think of no
better place to begin than with this work."--Barry Lopez, "Orion Nature "
"Quarterly"
"Far from being a romantic attempt to pass on the spiritual lore of Native
Americans for a quick fix by others, this is a very serious ethnographic
study of some Alaskan Indians in the Northern Forest area. . . . He has
painstakingly regarded their views of earth, sky, water, mammals and every
creeping thing that creepeth upon the earth. He does admire their love of
nature and spirit. Those who see the world through his eyes using their
eyes will likely come away with new respect for the boreal forest and those
who live with it and in it, not against it."--"The Christian Century"
"In "Make Prayers to the Raven" Nelson reveals to us the Koyukon
beliefs and attitudes toward the fauna that surround them in their forested
habitat close to thelower Yukon. . . . Nelson's presentation also gives
rich insights into the Koyukon subsistence cycle through the year and into
the hardships of life in this northern region. The book is written with
both brain and heart. . . . This book represents a landmark: never before
has the integration of American Indians with their environment been so well
spelled out."--Ake Hultkrantz, "Journal of Forest History"

In this in-depth exploration of the symbols found in Navaho legend and ritual, Gladys Reichard discusses the attitude of the tribe members toward their place in the universe, their obligation toward humankind and their gods, and their conception of the supernatural, as well as how the Navaho achieve a harmony within their world through symbolic ceremonial practice. Originally published in 1963. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

The Soul of the Indian is Charles A. Eastman's exploration and documentation of religion as he experienced it during the late nineteenth century. A Dakota physician and writer who sought to bring understanding between Native and non-Native Americans, Eastman (1858-1939) became one of the best-known Native Americans of his time and a significant intellectual figure whose clarity of vision endures today. In a straightforward manner Eastman emphasizes the universal quality and personal appeal of his Dakota religious heritage. First published in 1911, The Soul of the Indian draws on his childhood teaching and ancestral ideals to counter the research written by outsiders who treated the Dakotas' ancient worldviews chiefly as a matter of curiosity. Eastman writes with deep respect for his ancestors and their culture and history, including a profound reverence for the environment, animals, and plants. Though written more than a century ago, Eastman could be speaking to our own time with its spiritual confusion and environmental degradation. The new introduction by Brenda J. Child grounds this important book in contemporary studies.

Legendary for an unusual combination of spiritual power, beauty, charisma, showmanship, intimidation, and shrewd business sense, Marie Leveau also was known for her kindness and charity, nursing yellow fever victims and ministering to condemned prisoners, and her devotion to the Roman Catholic Church. In separating verifiable fact from semi-truths and complete fabrication, Carolyn Morrow Long explores the unique social, political, and legal setting in which the lives of Laveau's African and European ancestors became intertwined in nineteenth-century New Orleans.

Quest for Harmony provides a basic understanding of the cultures and spiritual teachings of four Native American nations--Lenape (Delaware), Ani'-Yun'-wiya (Cherokee), Lakota (Sioux), and Dine (Navajo). The text is always sympathetic, respectful, and, when possible, presented in the voices of Native Americans. Each nation is described in terms of its name, traditional location(s), present population, language, and traditional social organization. At least one story of origin is provided for each nation, followed by a survey of its history from earliest documented times until recent times. At the heart of each chapter, the spiritual worldview and rituals of the nation being discussed are introduced, with sections on cosmology, gods and spirits, rituals, and other issues particular to that nation. Critical issues common to Native Americans such as the pannational spiritual movements and the environment are also covered. Quest for Harmony makes clear that not only are Native American spiritual traditions very much alive, they are also in the midst of a dramatic revival.

For the past thirty years, adherents of a millenarian cult in Papua New Guinea, known as the Pomio Kivung, have been awaiting the establishment of a period of supernatural bliss, heralded by the return of their ancestors bearing "cargo." The author of this book, Harvey Whitehouse, was taken for a reincarnated ancestor, and was able to observe the dynamics of the cult from within. From the stable mainstream of the cult, localized splinter groups periodically emerge, hoping to expedite the millennium; the core of this volume concerns the close study of one such group in two Baining villages.
The two aspects of the cult studied here--on the one hand a large, uniform, and stable mainstream organization with a well-defined hierarchy demanding orthodoxy of views, and on the other hand a small-scale and temporary movement, emotional and innovatieve in its views--stand in sharp contrast one to the other, but are here seen as divergent manifestations of the same relifious ideology, implemented in differing ways. This original theory of "modes of religiosity" which Whitehouse develops draws on recent findings in cognitive psychology to link styles of codification and cultural transmission to the political scale, structure, and ethos of religious communities.

While much theological thinking assumes a normative male perspective, this study demonstrates how our ideas of religious beliefs and practices change in the light of gender awareness. Exploring the philosophy and practices of the Orisha traditions (principally the Afro-Cuban religious complex known as Santeria) as they have developed in the Americas, Clark suggests that, unlike many mainstream religions, these traditions exist within a female-normative system in which all practitioners are expected to take up female gender roles. Examining the practices of divination, initiation, possession trance, sacrifice, and witchcraft in successive chapters, Clark explores the ways in which Santeria beliefs and practices deviate from the historical assumptions about and the conceptual implications of these basic concepts. After tracing the standard definition of each term and describing its place within the worldview of Santeria, Clark teases out its gender implications to argue for the female-normative nature of the religion. By arguing that gender is a fluid concept within Santeria, Clark suggests that the qualities of being female form the ideal of Santeria religious practice for both men and women. In addition, she asserts that the Ifa cult organized around the male-only priesthood of the babalawo is an independent tradition that has been incompletely assimilated into the larger Santeria complex. Based on field research done in several Santeria communities, Clark's study provides a detailed overview of the Santeria and Yoruba traditional beliefs and practices. By clarifying a wide range of feminist- and gender-related themes in Cuban Santeria, she challenges the traditional gendering of thereligion and provides an account that will be of significant interest to students of Caribbean studies and African religions, as well as to scholars in anthropology, sociology, and gender studies.

Throughout West African societies, at times of social crises, postmenopausal women-the Mothers-make a ritual appeal to their innate moral authority. The seat of this power is the female genitalia. Wielding branches or pestles, they strip naked and slap their genitals and bare breasts to curse and expel the forces of evil. In An Intimate Rebuke Laura S. Grillo draws on fieldwork in Cote d'Ivoire that spans three decades to illustrate how these rituals of Female Genital Power (FGP) constitute religious and political responses to abuses of power. When deployed in secret, FGP operates as spiritual warfare against witchcraft; in public, it serves as a political activism. During Cote d'Ivoire's civil wars FGP challenged the immoral forces of both rebels and the state. Grillo shows how the ritual potency of the Mothers' nudity and the conjuration of their sex embodies a moral power that has been foundational to West African civilization. Highlighting the remarkable continuity of the practice across centuries while foregrounding the timeliness of FGP in contemporary political resistance, Grillo shifts perspectives on West African history, ethnography, comparative religious studies, and postcolonial studies.