Female Shamanism and the Mapuche Transformation into Christian Chilean Farmers

This article examines the emergence of a new form of shamanism among the Mapuche of Chile during their first decades under the dominion of the Chilean state. Specifically, it links the emergence of a female shamanism with the policies implemented by the Chilean government and the Catholic Church to integrate the Mapuche into the Chilean society as Christian farmers. The material of this paper is based on historical material from 1881 to 1930.     

Indigenous Rights in Chile: National Identity and Majority Group Support for Multicultural Policies

We examine support for policies affecting indigenous ethnic minorities in Chile. Specifically, we examine the role of national group definitions that include the largest indigenous group—the Mapuche—in different ways. Based on questionnaire data from nonindigenous Chilean students (N = 338), we empirically distinguish iconic inclusion, whereby the Mapuche are seen as an important part of Chile's history and identity on the one hand, from egalitarian inclusion, which represents the Mapuche as citizens of equal importance to the nonindigenous majority on the other. Both forms of inclusion positively predict support for indigenous rights, independent of participants' political affiliation, strength of national identification, and social distance. A second study (N = 277) replicates this finding whilst controlling for right‐wing authoritarianism, social dominance orientation, blind patriotism, and constructive patriotism. It also finds iconic inclusion to be predictive of a pro‐Mapuche position regarding the unrest over the issue of ancestral land in 2009. We conclude that understanding how national identity affects attitudes about minority rights necessitates appreciating the importance of particular meanings of nationality, and not only the strength of identification.     

Emotional reactions,coping and long‐term consequences of perceived discrimination among the Mapuche people of Chile

Although a substantial body of research has now documented the negative mental and physical health impacts of discrimination on various minority/non‐dominant groups, little has been reported on the impacts of such discrimination on indigenous populations. In this study, we investigated the self‐reported emotional reactions, coping responses and long‐term impacts of discriminatory experiences among 50 Mapuche adults in Chile. The limited literature suggests that a substantial proportion of the Chilean majority society is prejudiced and discriminatory towards the indigenous Mapuche population, and that the Mapuche experience discrimination. Interviews with participants indicated that discrimination was psychologically wounding, and aroused anger, undifferentiated bad feelings, shame and a sense of powerlessness. Participants responded with self‐protective, self‐controlled or confronting actions. Although negative long‐term effects were reported, ethnic re‐affirmation and strengthening of bonds within the Mapuche community were positive outcomes that seem to provide resilience for the participants. This does not discount however, the need for more research assessing the impacts of discrimination in Chile nor the need for anti‐discrimination measures to be implemented. Copyright © 2008 John Wiley & Sons, Ltd.     

Antecedents and consequences of acculturation preferences of non‐indigenous Chileans in relation to an indigenous minority: longitudinal survey evidence

Two longitudinal survey studies were conducted with non‐indigenous majority Chilean participants (Ns = 755 cross‐sectional, 198 longitudinal in study 1; 390 cross‐sectional, 333 longitudinal in study 2). In contrast to most previous research, the longitudinal design allowed to test directly the hypothesised causal direction of effects. There were two broad research questions. Firstly, what is the relationship between acculturation preferences of non‐indigenous majority members and negative affect towards the indigenous Mapuche? More specifically, does a preference for integration lead to less negative affect than a preference for assimilation, separation or marginalisation? Related to this, do the dimensions of culture maintenance and contact taken singly predict negative affect and/or vice versa? Secondly, does knowledge about the Mapuche causally and indirectly influence acculturation preferences, partially mediated by sympathy with the Mapuche? Results confirmed that knowledge influenced acculturation preferences, and that sympathy was a partial mediator. Acculturation preferences, in turn, influenced negative affect. The contact dimension underlying the categorical acculturation strategies was a predictor of outcomes, while the culture maintenance dimension was not. Implications of the findings are discussed. Copyright © 2008 John Wiley & Sons, Ltd.     

Portrait of the therapist as a shaman

What follows will show that an understanding of the nature and purpose of shamanism contains a number of insights that bring to light some important, but often obfuscated, aspects of Western therapeutic practices. the point of departure of the argument is the theory of shamanism developed by the inventor of structural anthropology: Claude Lévi-Strauss. It will be argued, in particular, that his theory of shamanism provides a key to the therapeutic action of symbols upon the body as well as to the broader social function of therapy in general.     

Conflicting perspectives on shamans and shamanism: points and counterpoints

Shamans' communities grant them privileged status to attend to those groups' psychological and spiritual needs. Shamans claim to modify their attentional states and engage in activities that enable them to access information not ordinarily attainable by members of the social group that has granted them shamanic status. Western perspectives on shamanism have changed and clashed over the centuries; this address presents points and counterpoints regarding what might be termed the demonic model, the charlatan model, the schizophrenia model, the soul flight model, the degenerative and crude technology model, and the deconstructionist model. Western interpretations of shamanism often reveal more about the observer than they do about the observed; in addressing this challenge, the study of shamanism could make contributions to cognitive neuroscience, social psychology, psychological therapy, and ecological psychology.     

Shamanism as the Original Neurotheology

Neurotheological approaches provide an important bridge between scientific and religious perspectives. These approaches have, however, generally neglected the implications of a primordial form of spiritual healing—shamanism. Cross‐cultural studies establish the universality of shamanic practices in hunter‐gatherer societies around the world and across time. These universal principles of shamanism reflect underlying neurological processes and provide a basis for an evolutionary theology. The shamanic paradigm involves basic brain processes, neurognostic structures, and innate brain modules. This approach reveals that universals of shamanism such as animism, totemism, soul flight, animal spirits, and death‐and‐rebirth experiences reflect fundamental brain operations and structures of consciousness. The shamanic paradigm can contribute to a reconciliation of scientific and religious perspectives by providing a universalistic biopsychosocial framework that explicates the biological underpinnings of spiritual experiences and practices and provides a basis for neurotheology and evolutionary theology approaches.     

Divine Contracts: Chinese New Religions and Shamanic Movements in Contemporary Malaysia

This paper concerns modern Chinese shamanic movements that encounter economic and bureaucratic rationalisation. The production of religious ideologies and the negotiation of ethnic identities will be examined through a case study of a Chinese religious movement in Malaysia, the Goddess of Mercy Devotional Society, which addresses itself to both the popular religious tradition and cosmopolitan influences. This movement exemplifies the attempt on the part of modern shamans to establish communications with the realm of the divine and to present a meaningful world-image within a rational conceptual framework that satisfies both the Chinese quest for ethnic identity and mystical experiences. Comparison of this movement with two other Chinese movements suggests that their emergence and popularity in the Malaysian Chinese community signal a transformation in the organisation of Chinese folk religion. The appearance of these three movements has given Chinese shamanism new meanings in terms of cultic syncretism within the context of resinification in an ethnically divided society.     

The Near-Death Experience as a Shamanic Initiation: A Case Study

The field of near-death studies shares a number of interesting, often compelling, similarities with the ancient spiritual tradition known as shamanism. Not least among these similarities is the fact that a near-death experience (NDE) is a time-honored form of shamanic initiation. I present a case example illustrating how a deep NDE can propel a person who had no prior knowledge or interest in shamanism into spontaneous, often classic, shamanic experiences, while living an apparently normal life in the midst of modern Western society.     

Healers,Leaders and Entrepreneurs: Shamanic Revival in Southern Siberia

While it is generally agreed that in the postmodern world all tradition is invented, in many post-colonial contexts the emerging identities are spelled out in the idiom of ‘traditional heritage’. This article considers the social field of ‘shamanism’ as it has been shaped in the post-Soviet years in Tuva, an autonomous republic within the Russian Federation in Southern Siberia, and analyses Tuvan shamanism as a product of local historical and social forces, and global processes. Based on both the ethnography of the organisational structure of contemporary Tuvan shamanism, and portraits of different categories of practitioners, the article analyses continuity and change in various aspects of what is locally seen as ‘traditional knowledge’, and discusses different skills, orientations, and divisions of labour among the practitioners. Shamanism in post-Soviet Siberia is seen as a postmodern religious movement enmeshed in global structures and processes, and it is only in this context that a local tradition can become alive and meaningful again.     

Analysis of Creative and Identity Processes among Mapuche Women Weavers in the Araucanía Region

The Mapuche practice of weaving has occupied a transcendental role for this community in its system of symbolic representation. These textiles involve different elements of cultural identity for the community, for the wearers of the garments and, most of all, for their creators. This article analyzes the creation context in which the Mapuche textile tradition brings into tension different aspects of cultural identity and innovation within the construction of cultural memory. It examines two principal scenarios that arose from ethnographic work: 1) selection of materials; 2) preparation and fabrication. The findings show that, in both scenarios, the new rules emerging from religious and commercial concerns in the present-day context of these weavers are linked with the diverse positions taken by each woman. We discuss how these new rules are associated with different processes of cultural identity in this group of Mapuche women.     

Satisfaction with Life and Food-Related Life in Persons of the Mapuche Ethnic Group in Southern Chile: A Comparative Analysis Using Logit and Probit Models

In order to identify variables which have an influence on satisfaction with life among Mapuche persons of the Araucanía Region, Chile, a survey was applied to 400 Mapuche subjects in Temuco. The questionnaire included the SWLS (Satisfaction with Life Scale) and SWFL (Satisfaction with Food-related Life) scales, life-styles, food, and sociodemographic characteristics. Multinomial logit and probit models were proposed, in which the dependent variable was satisfaction with life. Both models proved significant (P < 0.01), but the logit model provided a better explanation of the construct. The results indicate a significant relation between satisfaction with life on the one hand and access to means of satisfying the basic needs associated with the concept of quality of life and maintenance of identity on the other. The probability of a high degree of satisfaction with life in a Mapuche person rises if he (she) possesses a greater number of goods, lives in the country, has higher education, has a partner, spends more than Ch 100,000 (US100,000 (US 200) per month on food, frequently consumes Mapuche food, leads an orderly life and is satisfied with his food. The discussion relates the results to the factors which influence the construction of cultural identity and the impact on this of traditional food practices     

Near-Death Experiences, Shamanism, and the Scientific Method

The first 20 years of near-death studies have thoroughly documented the existence of this phenomenon. The field of near-death studies appears to be evolving from a purely academic one to include an applied, clinical component. I discuss the overlap between shamanism and near-death experiences (NDEs) and suggest that the study of shamanism would be helpful in more fully understanding this phenomena and beginning the development of an applied methodology. Although it may be difficult to verify subjective accounts of NDEs and shamanic journeys, from a clinical stand-point it may not be necessary to do so in order to develop a technique that passes the test of scientific scrutiny.     

The Influence of Christian Conversion in Mapuche Traditional Medicine in Temuco, Chile: Toward a Cultural Syncretism or a form of Ideological Assimilation?

The Mapuche communities living in the urban areas of Chile have undergone radical cultural changes due to Christian conversion. This article analyzes the influence of these changes on the Mapuche ideas and practices of the traditional healers (machi) and patients in Temuco (IX Region), Chile, and the changes and adaptations in the perceptions of healing practices and rituals by the patients. The paper shows how, despite some evident challenges, the encounter with the religion of Christianity can create a process of cultural and spiritual syncretism and push traditional medicine toward an increased specialization in the therapeutic practices.     

A community survey of psychological symptoms: evaluating evolutionary theories regarding shamanism and schizophrenia

Evolutionary theories regarding shamanism and schizophrenia provide hypotheses testable through analysis of survey data. A questionnaire, administered to a predominately African-American sample in North Carolina (N?=?965), surveyed schizotypal experience and other psychological symptoms, absorption and related psychological variables, childhood and adolescent difficulty, and incidence of unusual experiences (apparitions, paranormal dreams, waking ESP, out-of-body experience, near-death experience, sleep paralysis, UFOs, spiritual healing, and religious experiences). Study findings replicated Mirowsky's results regarding overlapping boundaries between psychiatric diagnoses. Findings also supported evolutionary hypotheses regarding correlations between schizotypal experiences, psychological variables related to shamanism, unusual experiences, and childhood/adolescent difficulty. Findings suggest use of religion-based cognitive behavioural therapy for distressed people reporting frequent unusual experiences.     

Life satisfaction in divorced or separated people: a comparison between Spain and Chile / La satisfacción vital en personas divorciadas o separadas: una comparación entre España y Chile

This paper analyses life satisfaction after divorce, comparing Chilean and Spanish divorced or separated people. There were 468 divorced people included in the study, 240 Spanish and 228 Chilean. 71.5% of the Chilean and 100% of the Spanish people had children. An analysis of the variance identified that life satisfaction is higher in Chilean people than in Spanish people, although the size of the effect is moderate. Regression analysis of the data sets shows that the time since divorce and provenance explain life satisfaction for those divorced people who participated in this study. Separate analyses by country show that while for divorced Spanish people time since their divorce was the only predictor of life satisfaction, age and time since separation were the predictors of life satisfaction for Chilean divorced people.     

The developmental/emergent model of archetype, its implications and its application to shamanism

This paper addresses the ongoing debate in the JAP to do with archetype theory and supports an emergent/developmental model which sees archetypal imagery as an emergent phenomenon arising out of neural bio-structures laid down in early infant life as a result of developmental experience. This model is supported by the current findings of those developmental biologists who adhere to Developmental Systems Theory. The themes of Developmental Systems Theory are examined and corroborative parallels are drawn with the model. A number of implications follows: the model has substantial explanatory power and leads to a new perspective on innatism; it implies an archetype-environment nexus; it collapses the nature-nurture debate in relation to archetype theory; it collapses the 'sacred heritage' approach to archetypes and it removes the conceptual division between the collective and personal unconscious. This developmental/emergent perspective is then applied to the shaman archetype, using ethnographic records of the Sakha (Yakut) Siberian tribe. The material supports the hypothesis that the shamanic complex is laid down in early infancy by a combination of events which cause emotional ruptures in the mother-infant dyad. Siberian shamanism is then understood to arise out of developmental experience and not from the constellation of an autochthonous archetype.     

Shamanism from Ecuador to Chicago: A Case Study in New Age Ritual Appropriation

This article has three objectives: (1) to give ethnographic accounts of shamanism as practised by the Shuar of Ecuador and of one group of contemporary urban Americans who take the Shuar, as well as other indigenous groups, as their models: (2) to present a critical comparison of those practices; and (3) most importantly, to suggest methodological criteria by which such dislocated ‘neo-shamanisms’ might be usefully distinguished from indigenous shamanisms which are organically related to the surrounding culture and environment.     

A confirmatory factor analysis of the "Autoconcepto Forma 5" questionnaire in young adults from Spain and Chile

The aim of this work is to examine the pentafactorial validity of the AF5 Self-Concept Questionnaire in Spanish and Chilean young adults. From the responses of a total of 4,383 young adults aged 17 to 22 years (1,918 Spanish, 44%, and 2,465 Chilean, 56%) it was analyzed the reliability of the instrument, the compared validity of the 5 oblique factor model proposed by the authors versus the unifactorial and the orthogonal alternative models, and was studied the invariance of one Chilean sample. The results of confirmatory factor analyses supported the authors' pentafactorial model. The multi-group factorial invariance showed that Chilean sample of the AF5 does not change neither the Spanish factor weights, nor the variances and covariances of the factors, or the error variances of items. Finally, the internal consistency of the five scales was good in the samples of both countries.