Shamans: who they are and what they do

A shaman is a specialist who is believed to travel to, call or negotiate with the spirit world on behalf of a community. The word comes from the Evenki language of Siberia, and scholars now apply it to Mongolian, Korean, Sami, Amazonian and many other traditions. Many communities use their own words and dislike the general label. This page covers how shamans are chosen, who may be one, and how the term has been used and misused.

Calling and training

A shaman is usually described as chosen, often through illness, dreams or visions, and then trained by a senior. In Korea, the mudang may undergo a spirit illness called sinbyeong before initiation. In the Amazon, long apprenticeship and dietary rules are reported. In Mongolia and Siberia, the drum, costume and songs are inherited and taught. Many communities say a person who refuses the call risks suffering. The drum, rattle, mirror and costume are tools of the trade, and the songs they sing are often learned from earlier shamans or received in dreams.

Gender and standing

Gender patterns differ. Korean shamans are mostly women, while Siberian traditions include both men and women, and some, as with the Sami noaidi, were mostly men. Status also varies: a shaman may be honoured, feared or looked down on. In Korea, mudang have long been low in social rank while hired for the most important family rites. Shamans often have an ordinary life as hunters, farmers or herders, and are called on only when a community needs them.

Suppression and revival

Shamanism has been persecuted. Soviet authorities imprisoned and killed Siberian shamans, Chinese and Japanese governments restricted shamanic rites in modern times, and Christian missions banned them. Since the 1990s there has been revival in Mongolia, Tuva and Buryatia. In Korea, shaman rites are now listed as intangible cultural heritage, even as Protestant groups criticise them. Soviet campaigns treated shamans as enemies of progress, and some were killed as class enemies in the 1930s.

Appropriation and scholarship

Mircea Eliade's 1951 book on shamanism made the word global, and critics say it flattened very different practices. Neo-shamanism and paid workshops in the West sell techniques without community authority, which many Indigenous leaders oppose. Some ceremonies and knowledge are closed to outsiders, and a visitor should ask before attending or recording anything. Scholars also note that shamanism is a Western category, and critics suggest it has been stretched over practices that have little in common.

Photo credits on this page

The small pictures above come from Wikimedia Commons under free licences. Some are cropped to fit.

Dukun: Unknown author, CC BY-SA 3.0, source

Ezili Dantor: Oficinalis, CC BY-SA 4.0, source

Inugami: Sawaki Suushi (佐脇嵩之, Japanese, *1707, †1772), Public domain, source

Pachamama: Penarc, CC BY-SA 3.0, source

Apu: Cecilia Sacsa, CC BY-SA 4.0, source

Kahuna: Unknown author, Public domain, source

Kurdaitcha: Unknown author, CC BY 4.0, source

Maximón: Sapfan (Jan Pesula), Public domain, source

Miko: Chris Gladis, Flickr user MShades, CC BY 2.0, source

Wind Horse: Clemensmarabu, CC BY-SA 3.0, source

Noaidi: O. H. von Lode, Public domain, source

Pawang: Unknown author, CC BY-SA 3.0, source

Anito: Frederic H. Sawyer, Public domain, source

Baron Samedi: markbenecke, CC BY-SA 4.0, source

Nat: Emily Khine, CC BY-SA 4.0, source

Shamans