Records of Siberian Spirituality in Present-Day Russia

Abstract

In this article, Basilov, the late dean of Russian students of shamanism, hypothesizes about the general definition of this phenomenon. Many scholars are reluctant to conduct such speculations. Encouraging them not to fear broad hypotheses, Basilov does admit that discussing shamanism in general is a hard task, due to the contradictory nature of documentary materials. He stresses that his own generalizations on this phenomenon do not go beyond educated guesses (4). The mistake of all researchers who have tried to come up with broad definitions of shamanism was an attempt to separate the personality of a shaman from his or her social environment. Who would begin a serious study of Christianity by separating the personality of a priest from religion and society? It would be equally wrong to center (as does Mircae Eliade) discussion of shamanism on an ecstatic seance, the core of the shamanic session (5). Basilov approaches shamanism in an evolutionary manner: from the most archaic versions to the more “advanced.” One trace of the former is the so-called bear ritual practiced among some Siberian natives. Here an animal (a bear) acts as a mediator between the world of spirits and the world of human beings. An example of the latter is semi-professional mediators between spiritual forces and the human realm, as in the case of Altaian shamans.