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By Robert J. Wallis

In pop culture, such diversified characters as occultist Aleister Crowley, doorways musician Jim Morrison, and function artist Joseph Beuys were referred to as shamans. In anthropology, nonetheless, shamanism has institutions with sorcery, witchcraft and therapeutic, and archaeologists have urged the that means of prehistoric cave artwork lies with shamans and changed cognizance. Robert J. Wallis explores the interface among 'new' and prehistoric shamans. The e-book attracts on interviews with quite a few practitioners, really modern pagans in Britain and north the United States. Wallis appears to be like at old and archaeological assets to discover modern pagan engagements with prehistoric sacred websites comparable to Stonehenge and Avebury, and discusses the debatable use by means of neo-Shamans of indigenous (particularly local American) shamanism.

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Nietzsche 1983 [1893]: 89) [W]hy shamanism, why magic? we'd like them either. (Drury 1982: a hundred) CONTENTS checklist of illustrations Preface – autoarchaeology: what have neo-Shamanisms received to do with me? Acknowledgements ix xi xvii advent: a local at domestic – generating ethnographic fragments of neo-Shamanisms in the direction of an ‘autoarchaeology’ 2 tough the insider–outsider divide four ‘Alternative’ archaeologies and anthropologies nine Queering thought 12 Autoarchaeology and post-processualism 14 Post-colonial/neo-colonial matters sixteen Autoarchaeological ‘ethnographic fragments’ 18 1 Multi-sited ethnography and neo-Shamanist pluralities 22 1 ‘White shamans’: resources for neo-Shamanisms Mircea Eliade: ‘forefather’ of neo-Shamanisms 35 Carlos Castaneda: literal or literary shaman? 39 Michael Harner: disseminating ‘core-shamanism’ forty five 24 2 Plastic medication males? Appraising the ‘Great Pretenders’ Decontextualising and universalising 50 Individualising and psychologising fifty eight Cultural primitivism and archaism sixty one Romanticism sixty four A ‘Humpty Dumpty word’: seeing to ‘extra pay’ sixty seven forty nine three Taliesin’s journey, Wyrd Woden: Druid and Heathen neo-Shamans Celtic shamanism and Druidic shamans eighty one Ethnographic fragments: Philip ‘Greywolf’ Shallcrass, a Druid shaman eighty five vii seventy nine CONTENTS Heathenry and seidr ninety Ethnographic fragments: Hrafnar neighborhood (San Francisco) seidr and ownership ninety three reviews at the ethnographic fragments ninety seven four ‘Celtic’ and ‘Northern’ shamanisms? Contesting the earlier Celtic shamanisms 107 educational techniques to Celtic shamanisms 109 Neo-Shamanic interpretations of Celtic shamanisms 113 Northern shamanisms 124 Did Celtic and northern shamanisms exist? 137 107 five ‘Sacred’ websites? Neo-Shamans and prehistoric history Problematising the ‘sacred’ 143 Neo-Shamanic engagements with ‘sacred’ websites 146 Neo-Shamanic interpretations of ‘sacred’ websites 149 ‘The temple of the kingdom’ aka ‘that site’: Stonehenge 153 142 6 Waking Neolithic ancestors: additional controversies and ‘reburial’ ‘Desecration’ at Avebury 168 Hands-on resolutions 172 Unpacking the maintenance ethic one hundred seventy five Contests to the renovation ethic 179 Buster and bulldozers: ‘Seahenge’ one hundred eighty A British reburial factor? 188 7 Invading Anthros, thieving Archos, Wannabe Indians: lecturers, neo-Shamans and indigenous groups An ‘Anthros’ drawback 198 The ‘Wannabes’ two hundred Neo-Shamans and the capitalist ethic 206 local americans, ‘Anthros’ and ‘Archos’ 208 historical Pueblos and neo-Shamans 214 Neo-Shamanic neo-colonialism? 218 168 195 eight end: neo-Shamanisms in post-modernity 227 Appendix: solution of the fifth Annual assembly of the culture Elders Circle and objective solution Notes Bibliography Index 235 239 253 295 viii ILLUSTRATIONS i 1. 1 1. 2 1. three 2. 1 2. 2 three. 1 three. 2 three. three three. four four. 1 four. 2 four. three four. four four. five five. 1 five. 2 five. three Wiccans whole a ritual at Avebury’s 1996 graffiti to explain who was once accountable The Self in Ecstasy (1913) via occultist and trance artist Austin Osman Spare Nightmare by means of Rosaleen Norton, ‘a transparent indication of the artist’s trance strategy’ (Drury 1993: 27) Leaflet ads neo-Shamanic workshops in 1998 with Leslie Kenton and Sandra Ingerman Flyer advertisements neo-Shamanic workshops, illustrating how a few neo-Shamanisms romanticise shamans Leaflet ads neo-Shamanic workshops for girls ‘Runic’ John, Heathen neo-Shaman, finishing a shamanic therapeutic ‘Runic’ John is possessed via the shaman-god Woden in a public ritual, 1998 A ritual procession of Druids round Avebury henge at Beltane in 1998 Druid rite at Beltane, the Devil’s Chair, Avebury Basketry compass-work at the Latchmere Heath reflect in comparison with inset of the ‘fortification’ imagery usually visible in the course of migraine studies Leaflet advertisements Caitlín Matthews’s neo-Shamanic perform in Oxford Base of the Gundestrup Cauldron Silver ‘cups’ from a burial, Agighiol, Romania Effigies of the Anglo-Saxon runes Ing and Daeg are burnt in a rite celebrating Beltane modern rock paintings on Ilkley Moor, Yorkshire The cellular Stonehenge Belongs to You and Me exhibition, produced by way of Barbara Bender (UCL) and the Stonehenge crusade Flyer ads a summer season Solstice ‘party’ at Stonehenge for the yr 2000 ix xii 26 27 forty seven sixty five sixty six ninety one ninety two 104 104 111 114 121 122 136 one hundred fifty one hundred fifty five 162 I L L U S T R AT I O N S five.

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