Carlos Castaneda takes the reader into the very heart of sorcery, challenging both imagination and reason, shaking the very foundations of our belief in what is "natural" and "logical."In 1961, a young anthropologist subjected himself to an extraordinary apprenticeship with Yaqui Indian spiritual leader don Juan Matus to bring back a fascinating glimpse of a Yaqui Indian's world of "non-ordinary reality" and the difficult and dangerous road a man must travel to become "a man of knowledge." Yet on the bring of that world, challenging to all that we believe, he drew back. Then in 1968, Carlos Castaneda returned to Mexico, to don Juan and his hallucinogenic drugs, and to a world of experience no man from our Western civilization had ever entered before.

African cults and religions enrich all aspects of Cuba's social, cultural and everyday life, and encompass all ethnic and social groups. Politics, art, and civil events such as weddings, funerals, festivals and carnivals all possess distinctly Afro-Cuban characteristics. Miguel Barnet provides a concise guide to the various traditions and branches of Afro-Cuban religions. He distinguishes between the two most important cult forms - the Regla de Ocha (Santeria), which promotes worship of the Oshira (gods), and the traditional oracles that originated in the old Yoruba city of Ile-Ife, which promote a more animistic worldview. Africans who were brought to Cuba as slaves had to recreate their old traditions in their new Caribbean context. As their African heritage collided with Catholicism and with Native American and European traditions, certain African gods and traditions became more prominent while others lost their significance in the new Afro-Cuban culture. This book, the first systematic overview of the syncretization of the gods of African origin with Catholic saints, introduces the reader to a little-known side of Cuban culture.

A fascinating and important volume which brings together new perspectives on the objections to, and appropriation of Native American Spirituality. Native Americans and Canadians are largely romanticised or sidelined figures in modern society. Their spirituality has been appropriated on a relatively large scale by Europeans and non-Native Americans, with little concern for the diversity of Native American opinions. Suzanne Owen offers an insight into appropriation that will bring a new understanding and perspective to these debates.This important volume collects together these key debates from the last few years and sets them in context, analyses Native American objections to appropriations of their spirituality and examines 'New Age' practices based on Native American spirituality." The Appropriation of Native American Spirituality" includes the findings of fieldwork among the Mi'Kmaq of Newfoundland on the sharing of ceremonies between Native Americans and First Nations, which highlights an aspect of the debate that has been under-researched in both anthropology and religious studies: that Native American discourses about the breaking of 'protocols', rules on the participation and performance of ceremonies, is at the heart of objections to the appropriation of Native American spirituality.This groundbreaking new series offers original reflections on theory and method in the study of religions, and demonstrates new approaches to the way religious traditions are studied and presented.Studies published under its auspices look to clarify the role and place of Religious Studies in the academy, but not in a purely theoretical manner. Each study will demonstrate its theoretical aspects by applying them to the actual study of religions, often in the form of frontier research.

Shamanism is part of the spiritual life of nearly all Native North Americans. This bibliography gives the reader access to a wealth of information on shamanism from the Bering Strait to the Mexican border and from Maine to Florida. It includes articles and books focusing on the spiritual connections of Native Americans to the world through shamans. The books covered compare practices from tribe to tribe, make distinctions between witchcraft or sorcery and shamanism, and discuss the artifacts and tools of the trade. Many are well illustrated, including collections from the nineteenth century.

Few thorough ethnographic studies on Central Indian tribal communities exist, and the elaborate discussion on the cultural meanings of Indian food systems ignores these societies altogether. Food epitomizes the social for the Gadaba of Odisha. Feeding, sharing, and devouring refer to locally distinguished ritual domains, to different types of social relationships and alimentary ritual processes. In investigating the complex paths of ritual practices, this study aims to understand the interrelated fields of cosmology, social order, and economy of an Indian highland community.

Spirit possession involves the displacement of a human's conscious self by a powerful other who temporarily occupies the human's body. Here, Seligman shows that spirit possession represents a site for understanding fundamental aspects of human experience, especially those involved with interactions among meaning, embodiment, and subjectivity.

There are far fewer publications on the ethnology of Micronesia than for any other region in the Pacific. This dearth is especially seen in the traditional religion, folklore, and iconography of the area. Haynes and Wuerch have located 1,193 relevant titles. For the first time, these mostly scarce or unpublished materials are now accessible in this essential research tool. The focus is on tradition, which became modified after contact with the West--the adaptation and persistence of these traditions are included in this bibliography.

Traditional Micronesian iconography is largely religious in nature, as is the case with most tribal or preliterate societies. There is also a large corpus of Micronesian myths, legends, beliefs, and practices that may not fit the Western concept of religion, but would be classified under folklore. That distinction cannot be consistently made in Micronesian cultures, nor in most other preliterate, thus prehistoric, societies. The overlap of religion and folklore is pervasive, so the scope of subjects included is broad. The subject matter encompasses magic, sorcery, ritual, cosmology, mythology, iconography, iconology, oral traditions, songs, chants, dance, music, traditional medicine, and many activities of daily life. Only those works that directly treat these subjects in the context of religion or folklore are included in this volume.

THE SOUL OF THE INDIAN is Charles Eastman's fascinating study of the religious and spiritual life of the Indian people, as he knew them over 100 years ago. He explores the Dakota belief in God??the Great Mystery?, ceremonies, symbolism, the moral code of the Dakota and much more. Eastman was born on the Santee Reservation in Minnesota in 1858. His grandparents raised him after his mother's death and his father's capture during the ?Minnesota Sioux Uprising?. At the age of fifteen, he was reunited with his father and embarked on a life in white man's society. He became a doctor and spent the rest of his life helping Indian people cope with the changes to their world and trying to reconcile the opposing values and beliefs of white society and Sioux culture.