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Shamanism and Shamanology Author(s): Åke Hultkrantz Source: Anthropos, Bd. 89, H. 1./3. (1994), p. 325

Shamanism and Shamanology Author(s): Åke Hultkrantz Source: Anthropos, Bd. 89, H. 1./3. (1994), p. 325 Published by: Anthropos Institute

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Rezensionen/ Rejoinder

325

ansich ja schonein Forschungsgegenstand seinkönnte.

Im

darfesnichtum Legitimierung dereinenvorderanderen

Wissenschaft gehen.

I.-M.

Doch letztlichführensolche Diskussionennurzum Streitüberdas Primateinzelner Disziplinen bei einem

bestimmtenThema.Das KulturthemaEssen jedoch soll-

te sichals

Natur-und Kulturwissenschaften gleichmäßig zusam-

menwirken.Zu wünschenbliebe freilich, daßhiernicht

Greverus, Kulturund Alltagswelt. München 1978).

deutlich interdisziplinärentwickeln, wobei

interdisziplinärenDialog,

hierzumThema Essen,

Das immerhinexakt500 SeitenstarkeBuch hat

eine starkliteraturwissenschaftliche Ausrichtung, was

sichwohlausden Herkunftsdisziplinen der Herausgeber

erklärt (zwei Germanisten, ein Historiker). Vielleicht nur europäische Sichtweisen repliziert werden (wie es

stammthierausauchdie oftreduzierteSichtaufFor-

schungsleistungen in anderen, wiewohlverwandtenDis-

ziplinen. Das

beitrag auf (s. vorallem390 ff.), wo er offensichtlich beiden großen ThemendesHomo sapiens, wobeierste-

ichmeinehierins-

besonderedie sog. europäische) sichschonrechtlan-

übersieht, daß die Ethnologie(und

weiteren interdisziplinären Zusammenarbeitviel Erfolg

ge mit Alltag undLebensweitenauseinandersetzt (z. B.

auchim Schlußbeitrag leidersehrdeutlich wird), son-

dern

möglich werden.Essen und Sexualitätsinddochdie

völlig

neue und bisher ungekannte Sichtweisen

falltinsbesonderein NeumannsSchluß-

resbishernochrelativunterbelichtetist.Bleibt nur, der

zu wünschen. KatarinaGreifeid

orthearticleonthe scope ofshamanism

- In Anthropos 88.1993:596-597, theAmericanscholar whichI wrote, as

SamGill,specialist onNorthAmericanIndian religions, ConferenceoftheInternational Society forShamanistic

has fireda diatribe againstmy latest book, "Shamanic Researchheldin Budapest in 1993,

Healing andRitualDrama" (1992). He claimsthatthis

book's principal valueis in giving a brief introductory

description of"ritual practices and religiousconceptions

relatedto healthand

offerslittle analysis or

hissources.He advancesnonew

Shamanismand Shamanology. A Rejoinder toGill.

(1992: 181 f.)

honorarypresident of the Second

forthefirstnumber

ofthe Society'sjournal, Shaman (1/1,Budapest1993).

evidenceof

confusion.He criticizesmefornever discussing theterm

"traditional religion,"although he very wellunderstands

whatitmeansinthe beginning ofhisarticle.He thinks,

erroneously, thatI makea

the golden eraofNativemedicineandthemodern"de-

On the whole, Gill's argumentgives

healing." He adds,

"Hultkrantz

understandingbeyond thoseof

theory."

obviouslypresented belowthe

valuating distinctionbetween

imagination hasrun

Thiscriticismis so

markof intellectual decency thatI have to comment graded"present ofmixedWhiteandNative medicine; it

upon it. Firstof all, Gillisblindtotheintentionsof my book.

Itisnotanacademictreatiseinthesensethatitdiscusses termmedicinemanwhentherearealsomedicinewom-

newmodelsof theory orthetheoretical implication of

methodsandtheories, it is, as onereviewer (Ch.Vecsey)

points out, a distillationof

readers.Thisdoesnotmeanthatitis devoidof ideas; thesamereviewerobservesthe manypatterns ofdisease and religion thatI haveidentified.Last butnot least,

I

understanding of NativeAmericanfolkmedicine - in

distinctionto

Europe andAfrica.I

finallycharges me with

adequate

is difficulttomakeouthowGill's

away

here.He

en; I have explainedwhy in general I

cineman"on

blamesmefor using the gender-limited

p.

169

haveused"medi-

(Introduction, note 1). Although he

generally correcthe accusesme

myknowledge foreducated acceptsmysurvey as

of leaving outinformationon whatIndiansunderstand

byhealth,healing,sickness, and body. I havehowever

dealtwithsuch subjects totheextentwehave

knowledge of theseideas.He

not

haveunderlinedthe importance ofshamanismforthe

folkmedical practicesin, for instance,

havenot suggested, as Gill thinks,

understandingreligiousconceptions of healing "in

a deeper andmore profoundway." I suppose itis only Dr.Gillthathasthisunderstanding.

ÂkeHultkrantz

Zu ParkinsKritik. - Die

profiliertesten Autoren

al Systems andtheNorth-SouthProblem.Contributions to Indian Sociology 24.1990: 61-76) warfihnenu.a. eine"uniformrelianceonslenderand suspect evidence (70) vor.NachmeinerAufnahmeindiesenKreis (siehe

R. Parkin, MiddleIndian KinshipSystems. A Critique

of Georg Pfeffer's Interpretation.Anthropos 88.1993:

323-336)

will ich wie die anderenAutorenaufeine

Anfragen zu fachlichenEinzelheiten gern brieflichbe-

antworten.

Georg Pfeffer

thatall AmericanIndianmedical practices havea sha- manistic background; herbalmedicinehasoften nothing

todo withshamanism. The troubleis, however, thatSam Gill, who has

neverwrittenaboutshamanism,apparently is unsure zumThema"Verwandtschaftin Südasien",Barnett, Car- aboutits import. Whenhe discusses my observation terund Dumont, sindkürzlicherheblichkritisiertwor-

ofa "shamanistic background" of indigenous medicine den.R. Parkin (Terminology andAllianceinIndia.Trib-

he assertsthatthis means, in

thatit is religious in character.He has

understood myprecization of shamanismin

(1992: 18 f.).

of"shaman"and"trueshamanism"showshowlittlehe

is familiarwiththis domineeringphase ofNativeAmer-

ican religions. I

ofshamanismandshamanistic phenomenacontinuously öffentliche Würdigung derKritik verzichten, aberalle

during the pastfiftyyears. I

selectionof mypapers onshamanismlistedinthisbook

myuse,

littlemorethan

evidently not

thebook

His ownbewilderedstrictureson my use

have myself workedwiththe concept

recommendGillto

study the

Anthropos 89.1994

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