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Shamanistic ecstasy and supernatural beings: a study based on field-work among the Kalash Kafirs of Chitral
No full textThe paper presents Kafir shamanism and discusses the problem of the relationship of the supernatural beings and the shaman. When approached in the proper way, the supernatural beings may intervene in favour of the people. This intervention becomes manifest through symptoms beyond human control, i.e. through ceremonial shivering, etc. The supernatural beings may also give their help in a higher degree through replies to questions, and through dreams to the dehar when he is in an unconscious state. These interventions may take two forms: either the solving of an immediate problem which the people cannot solve for themselves, or warnings concerning future dangerous events
Fate in the religion of the Lepchas
No full textThe Lepchas are mountainous agriculturalists who live in the State of Sikkim in the Himalayas and in some adjacent Indian districts. To the Lepchas the supernatural world is divided into two groups, the rum, or the mainly benevolent supernatural beings, and the mung, or the malignant supernatural beings. Any evil occurrence is in the first instance ascribed to the malignant activities of the mung, but it may, under certain conditions, also be due to temporary on the part of some or other rum. If it is obvious that the evil occurrence is caused by a human being, this person is considered to be governed by some mung, or he may, which is much worse, be a mung in human disguise. At all events, any evil occurrence is experienced as the result of the evil will-power of some or other malignant supernatural being. Consequently, we cannot apply our technical term "Fate" to such occurrences, and Fate as an abstract concept cannot be used, when we speak of the Lepchas
Fate in the religion of the Lepchas
Get PDFThe Lepchas are mountainous agriculturalists who live in the State of Sikkim in the Himalayas and in some adjacent Indian districts. To the Lepchas the supernatural world is divided into two groups, the rum, or the mainly benevolent supernatural beings, and the mung, or the malignant supernatural beings. Any evil occurrence is in the first instance ascribed to the malignant activities of the mung, but it may, under certain conditions, also be due to temporary on the part of some or other rum. If it is obvious that the evil occurrence is caused by a human being, this person is considered to be governed by some mung, or he may, which is much worse, be a mung in human disguise. At all events, any evil occurrence is experienced as the result of the evil will-power of some or other malignant supernatural being. Consequently, we cannot apply our technical term "Fate" to such occurrences, and Fate as an abstract concept cannot be used, when we speak of the Lepchas
Shamanistic ecstasy and supernatural beings: a study based on field-work among the Kalash Kafirs of Chitral
Get PDFThe paper presents Kafir shamanism and discusses the problem of the relationship of the supernatural beings and the shaman. When approached in the proper way, the supernatural beings may intervene in favour of the people. This intervention becomes manifest through symptoms beyond human control, i.e. through ceremonial shivering, etc. The supernatural beings may also give their help in a higher degree through replies to questions, and through dreams to the dehar when he is in an unconscious state. These interventions may take two forms: either the solving of an immediate problem which the people cannot solve for themselves, or warnings concerning future dangerous events
Ethnological field-research in Chitral, Sikkim and Assam from the Third Danish Expedition to Central Asia ; preliminary report
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