A Research on the Shamanistic Medical Activities as Seen in the Recipes for Fifty-two Ailments Written in the Mawangdui Silk Manuscript.

The main thesis of this research is to discuss the shamanistic medical activities as seen in the Recipes for Fifty-two Ailments written in the Mawangdui Silk Manuscript, to corroborate them with handed-down literature and other underground written attestations in early China, and to inquire its characteristics. In the Eastern Zhou dynasty, medicine already emerged with specialized and professional properties, but did not disengage from the ideology of shamanism in Eastern Zhou society. In other words, the shamanistic treatment of diseases was one of the most important works of shamans because the specialized knowledge of medical treatment always interlaced with superstitious and mediumistic treatment methods. This article examines the details of shamanistic medical activities, for example, the 'zhuyou', the 'zhuyichuxiong', curing maggots activities, and so on, by analyzing the Recipes for Fifty-two Ailments written in the Mawangdui Silk Manuscript. The origin and development of this early Chinese medical treatment had an influence on ancient Korea, Japan, and other places. Through this research, we can learn more about the initial development stage of the early traditional medicine in ancient societies of East Asia.

Amanita muscaria (fly agaric): from a shamanistic hallucinogen to the search for acetylcholine.

The mushroom Amanita muscaria (fly agaric) is widely distributed throughout continental Europe and the UK. Its common name suggests that it had been used to kill flies, until superseded by arsenic. The bioactive compounds occurring in the mushroom remained a mystery for long periods of time, but eventually four hallucinogens were isolated from the fungus: muscarine, muscimol, muscazone and ibotenic acid. The shamans of Eastern Siberia used the mushroom as an inebriant and a hallucinogen. In 1912, Henry Dale suggested that muscarine (or a closely related substance) was the transmitter at the parasympathetic nerve endings, where it would produce lacrimation, salivation, sweating, bronchoconstriction and increased intestinal motility. He and Otto Loewi eventually isolated the transmitter and showed that it was not muscarine but acetylcholine. The receptor is now known variously as cholinergic or muscarinic. From this basic knowledge, drugs such as pilocarpine (cholinergic) and ipratropium (anticholinergic) have been shown to be of value in glaucoma and diseases of the lungs, respectively.

Tradición, improvisación y modernidad en el chamanismo maya yucateco: El arte suhuy de Juan Cob, h-men de Yaxcabá / Tradition, improvisation and modernity in Yucatecan Mayan shamanism: The suhuy art of Juan Cob, h-men of Yaxcabá

RESUMEN A través de la historia de un chamán maya yucateco (h-men), este artículo analiza los cambios y las continuidades en el chamanismo yucateco y, más específicamente, en una de sus funciones principales: tsak, "curar". Los resultados presentados aquí son parte de un trabajo de campo de 40 años, de 1976 a 2016. El autor vive en una comunidad del centro de Yucatán (Tabi, Sotuta) y ha realizado varias investigaciones sobre el chamanismo yucateco en comunidades de los estados de Yucatán, Campeche y Quintana Roo. Juan Cob, h-men de Yaxcabá, no es solo un informante sino también vecino, amigo del autor con el cual realizó varias películas

ABSTRACT Through the history of a Yucatecan Mayan shaman (h-men), this article analyzes the changes and continuities in Yucatecan shamanism and, more specifically, in one of its main functions: tsak, healing. The results presented here are part of fieldwork carried out over 40 years, from 1976 to 2016. The author lives in a community in central Yucatán (Tabi, Sotuta) and has carried out a number of research studies on Yucatecan shamanism in communities in the Mexican states of Yucatán, Campeche and Quintana Roo. Juan Cob, h-men of Yaxcabá, is not only an informant but also the author's friend and neighbor, with whom he has created a number of films

[Tradition, improvisation and modernity in Yucatecan Mayan shamanism: The suhuy art of Juan Cob, h-men of Yaxcabá]. / Tradición, improvisación y modernidad en el chamanismo maya yucateco: El arte suhuy de Juan Cob, h-men de Yaxcabá.

Through the history of a Yucatecan Mayan shaman (h-men), this article analyzes the changes and continuities in Yucatecan shamanism and, more specifically, in one of its main functions: tsak, healing. The results presented here are part of fieldwork carried out over 40 years, from 1976 to 2016. The author lives in a community in central Yucatán (Tabi, Sotuta) and has carried out a number of research studies on Yucatecan shamanism in communities in the Mexican states of Yucatán, Campeche and Quintana Roo. Juan Cob, h-men of Yaxcabá, is not only an informant but also the author's friend and neighbor, with whom he has created a number of films.

A través de la historia de un chamán maya yucateco (h-men), este artículo analiza los cambios y las continuidades en el chamanismo yucateco y, más específicamente, en una de sus funciones principales: tsak, "curar". Los resultados presentados aquí son parte de un trabajo de campo de 40 años, de 1976 a 2016. El autor vive en una comunidad del centro de Yucatán (Tabi, Sotuta) y ha realizado varias investigaciones sobre el chamanismo yucateco en comunidades de los estados de Yucatán, Campeche y Quintana Roo. Juan Cob, h-men de Yaxcabá, no es solo un informante sino también vecino, amigo del autor con el cual realizó varias películas.

Technological Analysis of the World's Earliest Shamanic Costume: A Multi-Scalar, Experimental Study of a Red Deer Headdress from the Early Holocene Site of Star Carr, North Yorkshire, UK.

Shamanic belief systems represent the first form of religious practice visible within the global archaeological record. Here we report on the earliest known evidence of shamanic costume: modified red deer crania headdresses from the Early Holocene site of Star Carr (c. 11 kya). More than 90% of the examples from prehistoric Europe come from this one site, establishing it as a place of outstanding shamanistic/cosmological significance. Our work, involving a programme of experimental replication, analysis of macroscopic traces, organic residue analysis and 3D image acquisition, metrology and visualisation, represents the first attempt to understand the manufacturing processes used to create these artefacts. The results produced were unexpected--rather than being carefully crafted objects, elements of their production can only be described as expedient.

[History of medicine in the Amazon region. Disappearance of the shaman and Christianization of healing rituals among the tariano Indians, at the urban outskirts of Manaus]. / Histoire de la médecine en Amazonas. Disparition du chamane et christianisation des rites de guérison chez les indiens tariano, a la périphérie urbaine de Manaus.

A brief history of medicine in Amazonas: the end of shamanism and the progressive Christianisation of therapeutical rites among the Tarianos, in the suburbs of Manaus.

Iconography in Bradshaw rock art: breaking the circularity.

BACKGROUND: Interpreting the symbols found in the rock art of an extinct culture is hampered by the fact that such symbols are culturally determined. How does one break the circularity inherent in the fact that the knowledge of both the symbols and the culture comes from the same source? In this study, the circularity is broken for the Bradshaw rock art of the Kimberley by seeking anchors from outside the culture. METHODS: Bradshaw rock art in the Kimberley region of Australia and Sandawe rock art in the Kolo region of Eastern Tanzania were surveyed in six visits on foot, by vehicle, by helicopter and from published or shared images, as well as from the published and online images of Khoisan rock art. RESULTS: Uniquely shared images between Bradshaw and Sandawe art, such as the 'mushroom head' symbol of psilocybin use, link the two cultures and indicate that they were shamanistic. Therefore, many mysterious features in the art can be understood in terms of trance visualisations. A number of other features uniquely link Bradshaw and Sandawe cultures, such as a special affinity for small mammals. There are also many references to baobabs in early Bradshaw art but not later. This can be explained in the context of the Toba super-volcano, the likely human transport of baobabs to the Kimberley and the extraordinary utility of the baobab. CONCLUSION: Many more mysterious symbols in Bradshaw rock art might await interpretation using the approaches adopted here.

[Shamanism as medical prevention? A case study from Ladakh, Northwest-India]. / Schamanismus als medizinische Prävention? Ein Fallbei- spiel aus Ladakh (Nordwest-Indien).

Relating to a research project in the trans-Himalayan region of Ladakh, Northwest-India, the paper examines indications that the shamanic vocation and practice grew significantly in this region. The author tries to link this increase to severe psychological pressures imposed by the heavy presence of the Indian Army, political and administrative ties to the Indian state of Jammu and Kashmir (with a predominantly Muslim population), and the region's status as a popular tourist destination. The paper argues that shamanic rituals performed by so-called oracles that embody deities of the Buddhist pantheon in trance (lhamo, lhapa) not only provide important services of healing and divination, they contribute significantly to medical prevention in times of growing competition and the deterioration of value systems. Turning from a local (Ladakh, the Tibetan Plateau) to a global perspective, it is further argued that the preventive function of shamanism has often been overlooked in previous ethnographic research and might be neglected by increasing efforts (also fostered by indigenous ritualists themselves) to establish and legitimize traditional ritual practices as part of modern health care systems which might eventually lead to the medicalization of traditional ceremonies--in short: "shamans do a lot more than just heal people".

[The magic universe of cures: the role of magic practices and witchcraft in the universe of 17th century Mato Grosso]. / O universo mágico das curas: o papel das práticas mágicas e feitiçarias no universo do Mato Grosso cetecentista.

The article analyzes the role of healing agents played by practitioners of magic and witchcraft in Mato Grosso society during the 17th century. It observes that magic and witchcraft were developed as competitors, alternatives or associated with other forms of healing (official and lay). It points out how such roles contributed to the process of subjugating its practitioners, especially Africans, Indians and their descendents, and were appropriated as an opportunity for survival in the colonial slave society. The pastoral visit made by Bruno Pinna in 1785 to Cuiabá and nearby areas served as the principal source of knowledge regarding the practices and practitioners of magic and witchcraft.

O universo mágico das curas: o papel das práticas mágicas e feitiçarias no universo do Mato Grosso setecentista / The magic universe of cures: the role of magic practices and witchcraft in the universe of 17th century Mato Grosso

Analisa papel de agentes de cura exercido pelos praticantes de magia e feitiçaria na sociedade mato-grossense do século XVIII. Observa que magia e feitiçaria foram desenvolvidas como concorrentes, alternativas ou associadas a outras formas de cura (oficiais e leigas). Aponta que tais papéis contribuíram no processo de sujeição de seus praticantes, em especial africanos, indígenas e seus descendentes, e foram apropriados como oportunidade de sobrevivência na sociedade colonial escravista. A visita pastoral realizada por Bruno Pinna em 1785 a Cuiabá e adjacências serviu como fonte principal para o conhecimento das práticas e dos praticantes de magia e feitiçaria.

The article analyzes the role of healing agents played by practitioners of magic and witchcraft in Mato Grosso society during the 17th century. It observes that magic and witchcraft were developed as competitors, alternatives or associated with other forms of healing (official and lay). It points out how such roles contributed to the process of subjugating its practitioners, especially Africans, Indians and their descendents, and were appropriated as an opportunity for survival in the colonial slave society. The pastoral visit made by Bruno Pinna in 1785 to Cuiabá and nearby areas served as the principal source of knowledge regarding the practices and practitioners of magic and witchcraft.

A cidade dos encantados: pajelanças, feitiçarias e religiões afro-brasileiras na Amazônia 1870-1950 / The city of the magic ones: pajelanças, witchcrafts and Afro-Brazilian religions in the Amazônia 1870-1950

O livro refaz as duas mais importantes genealogias de estudos sobre as religiões afro-amazônicas: A primeira dedicada aos estudos da pajelança indígena e cabocla, desde José Veríssimo, na década de 1870, até a obra de Eduardo Galvão, na década de 1950; A segunda, dedicada aos estudos sobre as religiões de matriz africana (em especial a chamada Mina do Pará) com os estudos pioneiros de Mário de Andrade e Oneyda Alvarenga, entre os anos de 1920 e 1950, até as obras de Vicente Salles, Napoleão Figueiredo e Anaíza Vergolino, nas décadas de 1960 e 1970. A publicação é ao mesmo tempo um estudo de história cultural das práticas religiosas na Amazônia e um exercício aprofundado de leitura das mais eminentes gerações de intelectuais que estudaram essa temática ao longo dos últimos 150 anos.

A cidade dos encantados: pajelanças, feitiçarias e religiões afro-brasileiras na Amazônia 1870-1950 / The city of the magic ones: pajelanças, witchcrafts and Afro-Brazilian religions in the Amazônia 1870-1950

O livro refaz as duas mais importantes genealogias de estudos sobre as religiões afro-amazônicas: A primeira dedicada aos estudos da pajelança indígena e cabocla, desde José Veríssimo, na década de 1870, até a obra de Eduardo Galvão, na década de 1950; A segunda, dedicada aos estudos sobre as religiões de matriz africana (em especial a chamada Mina do Pará) com os estudos pioneiros de Mário de Andrade e Oneyda Alvarenga, entre os anos de 1920 e 1950, até as obras de Vicente Salles, Napoleão Figueiredo e Anaíza Vergolino, nas décadas de 1960 e 1970.A publicação é ao mesmo tempo um estudo de história cultural das práticas religiosas na Amazônia e um exercício aprofundado de leitura das mais eminentes gerações de intelectuais que estudaram essa temática ao longo dos últimos 150 anos. [AU]

Chamanismo: consideraciones históricas y contemporáneas / Shamanism: historical and contemporary considerations

Se revisan las principales características del chamanismo tradicional histórico, ejemplificadas mediante el relato de 3 casos obtenidos en la literatura especializada (mapuche, andino y mazateco). Luego se analizan ciertas características adquiridas por el chamanismo tradicional actual en la región hispanoamericana, según 2 casos de conocimiento directo del autor (machi migrado a Santiago y sanador espiritualista trinitario mariano, de Chiapas, México). En tercer lugar se agregan otras referencias generales a desarrollos chamánicos actuales no tradicionales, obtenidas de diferentes fuentes bibliográficas (también denominados genéricamente neochamanismo). Luego de esta revisión, se proponen algunas consideraciones sobre el actual estado de la actividad.