Abstract
Spirit possession and shamanism occupy special place in the crosscultural study of women and religion. In his comparative study of ecstatic religion, I. M. Lewis devotes considerable attention to the importance of women's participation in possession cults.' In his essay Ecological and Phenomenological Aspects of Shamanism, A. Hultkrantz notes that a particular chapter in shamanism worthy of lengthy study is the role of woman as shamaness. The whole subject needs thorough reassessment.2 Two strategies are commonly employed to explain the involvement of women in, and thereby the femaleness of, these practices. Both methods of analysis depend on evaluating the existential position of women, socially and psychologically.
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