shaman


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shaman

(shä′mən, shā′-)
n. pl. shamans
A member of certain traditional societies, especially of northern Asia and of North and South America, who acts as a medium between the visible world and an invisible spirit world and who practices magic or sorcery for purposes of healing, divination, and control over natural events.
sha·man′ic (shə-măn′ĭk) adj.

shaman

A “medicine man” or witch doctor from an aboriginal society, whose healing ability are attributed to trance-like or “supernatural” states.

sha·man

(shah'măn)
The name given among indigenous people (Native Americans, Innu, First Nations) to a healer, whose therapies range from chant and ritual to use of herbs.

shaman

(sha'mun) (sho'-) [Russ., ascetic]
A healer (usually from a tribal or preindustrial culture) who uses non-Western practices and techniques, including faith healing, spirituality, psychological manipulation, chanting, rituals, magic, and culturally meaningful symbolism to restore health or well-being to the sick.
Synonym: medicine man See: shamanism
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References in periodicals archive ?
Shamans and fortune-tellers are not considered religious practitioners, but are categorized as service practitioners.
South Korea has 1 million shamans, fortune tellers
In the left hand the shaman holds a rattle (gontong, lit.
Physicalising the spirit-dimension by song, dance and 'fakery' in indigenous mainland Riau, Indonesia
While he is not a shaman, it is a chance to learn more about ceremonial practice among the Achuar, an indigenous group with an approximately 2-million acre territory stretching from Ecuador to Peru.
Spirit of the forest: Shamans in Ecuador
The characterization of the Korean shaman as a skilled improviser would seem to contradict Hultkrantz's (1997, 2) much cited notion of the shaman as a "conservative factor in culture" and the shaman's ritual enactments as a stabilizing source of tradition.
The contraction and expansion of shamanic landscapes in contemporary South Korea
When he arrived in France, after a while he felt the urge (provoked by his neeb spirits) to resume shamanizing and asked a White Hmong shaman, the only one shaman in the vicinity, to call back his spirit helpers.
Commentary: the (H)mong Shamans' power of healing sharing the esoteric knowledge of a Great Mong Shaman
Shamans of the Foye Tree stresses the importance of gendered power relations, which is a neglected topic in Mapuche ethnographies and in shaman studies in general.
Shamans of the Foye Tree: Gender, Power and Healing Among Chilean Mapuche
Roughly put, the thinking was that if there were grave goods that could be attributed to a shaman, then the skeleton was male.
The priests were women
Address for correspondence: Jeffrey Shaman, College of Oceanic and Atmospheric Sciences.
Achieving operational hydrologic monitoring of mosquitoborne disease
There are those who believe that shamans have spiritual insights of great validity.
Narby, Jeremy & Francis Huxley, eds. Shamans through time; 500 years on the path to knowledge
By Mike Derderian, Star Staff Writer In ancient times a Shaman was looked upon as a conduit between the visible and the invisible spirit world ; in Jordan, Shaman means the place where a person is offered three choices for a night out in Amman.
Young leaders in perspective: Ziad Akkawi
Kim's findings rest largely on observations of fifteen kut (shamanistic rites) and intensive personal contact with several shaman and those who sought them out.
Korean Shamanism: The Cultural Paradox
In traditional Inuit society, the shaman was seen as a doctor-advisor-healer.
Notes from an Arctic church

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