Neoshamanism

What it is

Neoshamanism refers to new forms of shamanic practice typically adopted by Western individuals as part of New Age spirituality. Unlike traditional systems, these practices often lack direct connection to the indigenous societies from which they originate. The movement includes modern rituals adapted for contemporary life, exhibitions for tourism, and systems that incorporate new technology. It is characterized by an eclectic mix of beliefs aimed at attaining altered states of consciousness to communicate with a spirit world.

Where it comes from

The origins of neoshamanic movements trace back to the second half of the twentieth century, influenced by counterculture and post-modernism. Antiquarians like John Dee may have practiced early forerunners. Key figures include Mircea Eliade, who popularized shamanism as a universal religion in 1951, Carlos Castaneda, whose fictional accounts of Yaqui teachings brought global attention, and Michael Harner, who synthesized 'Core Shamanism' in 1980. Harner claimed his system was based on experiences with South American shamans but stripped it of specific cultural content.

How it is done

Practitioners use drumming, rattling, dancing, chanting, and music to induce altered states. Some use entheogens, though this is controversial within the community. Activities include soul retrievals, healing ceremonies, and participation in drum circles. Many adhere to Core Shamanism, which emphasizes journeying to contact animal tutelary spirits known as power animals. Practices are often conducted in isolation or for paying clients rather than for communal benefit.

Tools and materials

Common tools include drums and rattles used to facilitate rhythmic entry into trance states. Entheogens, or psychoactive substances, are sometimes employed, particularly in ayahuasca ceremonies in Peru. Sweat lodges are also utilized for heat endurance and purification. These items serve as conduits for connecting with the spirit world and achieving personal transformation, distinct from the specific ritual objects of traditional indigenous groups.

What it is for

The primary intent is personal exploration, development, and healing. While some practitioners claim to heal others or the environment, most focus on individual growth. This contrasts with traditional shamanism, where the role is to maintain cosmic order and balance for the community. Neoshamanism often adopts a psychotherapeutic focus, aiming for positive outcomes and avoiding negative emotions like fear or aggression, which are more common in traditional initiation narratives.

Who does it

In neoshamanism, anyone can choose to become a practitioner, unlike traditional contexts where shamans are chosen by the community or inherit the title. Practitioners often view themselves as having been called, similar to traditional views, but the path is largely self-directed. Training occurs through workshops, retreats, and books. Many practitioners operate independently or serve paying clients, lacking the formal social recognition granted to shamans in their original cultures.

Peoples and places

The practice is widespread among Western seekers but draws heavily from Indigenous cultures such as the Yaqui, Conibo, Jívaro, Wintu, Pomo, Coast Salish, and Lakota. Critics argue that neoshamanism appropriates these traditions by stripping them of cultural specificity. Native American activists view commercial workshops and retreats as exploitative. The practice has spread globally, with significant presence in North America and tourism-driven adoption in Latin America.

What people believe

Neoshamanism posits the existence of both material and spiritual worlds, often viewing them as equally real, unlike traditional views where the spirit world is primary. It incorporates concepts like power animals and soul retrieval. The worldview is eclectic, mixing elements from Siberian, Mexican, Guatemalan, and Australian traditions with European occultism. It generally rejects malevolence, framing negative practices as sorcery rather than legitimate shamanic work.

When it is done

Practices occur during daily rituals, workshops, and retreats. There are no fixed traditional festivals associated with neoshamanism itself. However, participants often engage in activities during weekends or weeks-long retreats. Tourism-driven ceremonies in places like Peru coincide with travel seasons. The timing is flexible, determined by the availability of practitioners and the schedules of those seeking services.

How scholars and sceptics see it

Scholars note significant differences between traditional shamanism and neoshamanism. Anthropologists criticize the term 'shamanism' when applied broadly beyond its Siberian origins. Academics highlight that neoshamanism homogenizes diverse traditions and ignores the people whose techniques are used. Some scholars view it as cultural appropriation, while others analyze it as a modern spiritual response to secularization. Archaeologists like Wallis compare neoshamanic experiences to traditional practices, noting similarities in synesthesia.

Compare and confuse

Neoshamanism is often confused with traditional shamanism but differs fundamentally in purpose and structure. Traditional shamanism serves the community and maintains cosmic balance, while neoshamanism focuses on individual growth. It is also distinct from Core Shamanism, which is a specific system invented by Michael Harner, though the terms are frequently used interchangeably. Unlike indigenous practices, neoshamanism lacks deep ties to specific ethnic identities or ancestral lineages.

Questions people ask about Neoshamanism

Good reading and sources

• The Colonization of the Ayahuasca ExperienceJSTOR Daily, Article

• Neoshamanism on WikipediaEncyclopedia
• Wikidata recordOpen data