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Mysteries of the Jaguar Shamans of the Northwest Amazontells the life story of Mandu da Silva, the last living jaguar shaman among the Baniwa people in the northwest Amazon. In this original and engaging work, Robin M. Wright, who has known and worked with da Silva for more than thirty years, weaves the story of da Silva's life together with the Baniwas' society, history, mythology, cosmology, and jaguar shaman traditions. The jaguar shamans are key players in what Wright calls \"a nexus of religious power and knowledge\" in which healers, sorcerers, priestly chanters, and dance-leaders exercise complementary functions that link living specialists with the deities and great spirits of the cosmos. By exploring in depth the apprenticeship of the shaman, Wright shows how jaguar shamans acquire the knowledge and power of the deities in several stages of instruction and practice. This volume is the first mapping of the sacred geography (\"mythscape\") of the Northern Arawak-speaking people of the northwest Amazon, demonstrating direct connections between petroglyphs and other inscriptions and Baniwa sacred narratives as a whole. In eloquent and inviting analytic prose, Wright links biographic and ethnographic elements in elevating anthropological writing to a new standard of theoretically aware storytelling and analytic power.

This thesis offers an intricate analysis of three Wana rituals developed over a period of five years' research reflection, focusing in depth on two of the rituals, the momago (healing ceremony) and kayori (funeral). It posits that Wana shamanism provides opportunities for creating 'a sense of community' (kasintuwu) at the same time that it can address individual ills, by bringing people together on ritual occasions. This idea is developed into a concept of 'density', with rituals cast as 'rites of densification' that temporarily recreate the primordial unity of the community. These concepts are then related to a conceptualisation of space-time in which the Wana remain at the origin and centre of the world, while those who have been dispersed (including to the West) have thrived at the physical periphery. Scalici also describes a concept of power in which local and visible people are powerless while those who have dispersed and are invisible, including spirits, are more powerful: this also maps on to a gender division in which women remain at home while men, and especially shamans, wander. Music is interpreted as being essential to the rituals because of its ability to connect people to the invisible realm and enable the wandering of shamans, as well as to control emotions.

Wayward Shamans tells the story of an idea that humanity’s first expression of art, religion and creativity found form in the figure of a proto-priest known as a shaman. Tracing this classic category of the history of anthropology back to the emergence of the term in Siberia, the work follows the trajectory of European knowledge about the continent’s eastern frontier. The ethnographic record left by German natural historians engaged in the Russian colonial expansion project in the 18th century includes a range of shamanic practitioners, varied by gender and age. Later accounts by exiled Russian revolutionaries noted transgendered shamans. This variation vanished, however, in the translation of shamanism into archaeology theory, where a male sorcerer emerged as the key agent of prehistoric art. More recent efforts to provide a universal shamanic explanation for rock art via South Africa and neurobiology likewise gloss over historical evidence of diversity. By contrast this book argues for recognizing indeterminacy in the categories we use, and reopening them by recalling their complex history.

Large errors in flu prediction were largely avoidable, which offers lessons for the use of big data. In February 2013, Google Flu Trends (GFT) made headlines but not for a reason that Google executives or the creators of the flu tracking system would have hoped. Nature reported that GFT was predicting more than double the proportion of doctor visits for influenza-like illness (ILI) than the Centers for Disease Control and Prevention (CDC), which bases its estimates on surveillance reports from laboratories across the United States ( 1 , 2 ). This happened despite the fact that GFT was built to predict CDC reports. Given that GFT is often held up as an exemplary use of big data ( 3 , 4 ), what lessons can we draw from this error?

In popular culture, such diverse characters as occultist Aleister Crowley, Doors musician Jim Morrison, and performance artist Joseph Beuys have been called shamans. In anthropology, on the other hand, shamanism has associations with sorcery, witchcraft and healing, and archaeologists have suggested the meaning of prehistoric cave art lies with shamans and altered consciousness. Robert J. Wallis explores the interface between 'new' and prehistoric shamans. The book draws on interviews with a variety of practitioners, particularly contemporary pagans in Britain and north America. Wallis looks at historical and archaeological sources to explore contemporary pagan engagements with prehistoric sacred sites such as Stonehenge and Avebury, and discusses the controversial use by neo-Shamans of indigenous (particularly native American) shamanism. List of illustrations Preface Acknowledgements Introduction A Native at Home: Producing Ethnographic Fragments of Neo-Shamanisms 1. 'White-Shamans': Sources for Neo-Shamans 2. Plastic Medicine Men? Appraising the 'Great Pretenders' 3. Taliesin's Trip, Wyrd Woden: Druid and Heathen Neo-Shamans 4. 'Celtic' and 'Northern' Shamanisms? Contesting the Past 5. 'Sacred' Sites? Neo-Shamans and Prehistoric Heritage 6. Waking Neolithic Ancestors: Further Controversies and 'Reburial' 7. Invading Anthros, Thieving Archos, Wannabe Indians: Academics, Neo-Shamans and Indigenous Communities Conclusion: Neo-Shamans in Post-modernity Appendix Resolution of the 5th Annual Meeting of the Tradition Elders Circle & AIM Resolution References Index

The 10th anniversary edition A Guardian Best Book about Deforestation A New Scientist Best Book of the Year A Taipei Times Best Book of the Year \"A perfectly grounded account of what it is like to live an indigenous life in communion with one's personal spirits. We are losing worlds upon worlds.\" —Louise Erdrich, New York Times Book Review \"The Yanomami of the Amazon, like all the indigenous peoples of the Americas and Australia, have experienced the end of what was once their world. Yet they have survived and somehow succeeded in making sense of a wounded existence. They have a lot to teach us.\" —Amitav Ghosh, The Guardian \"A literary treasure…a must for anyone who wants to understand more of the diverse beauty and wonder of existence.\" —New Scientist A now classic account of the life and thought of Davi Kopenawa, shaman and spokesman for the Yanomami, The Falling Sky paints an unforgettable picture of an indigenous culture living in harmony with the Amazon forest and its creatures, and its devastating encounter with the global mining industry. In richly evocative language, Kopenawa recounts his initiation as a shaman and first experience of outsiders: missionaries, cattle ranchers, government officials, and gold prospectors seeking to extract the riches of the Amazon. A coming-of-age story entwined with a rare first-person articulation of shamanic philosophy, this impassioned plea to respect indigenous peoples' rights is a powerful rebuke to the accelerating depredation of the Amazon and other natural treasures threatened by climate change and development.

Prior functional magnetic resonance imaging (fMRI) studies indicate that a core network of brain regions, including the hippocampus, is jointly recruited during episodic memory, episodic simulation, and divergent creative thinking. Because fMRI data are correlational, it is unknown whether activity increases in the hippocampus, and the core network more broadly, play a causal role in episodic simulation and divergent thinking. Here we employed fMRI-guided transcranial magnetic stimulation (TMS) to assess whether temporary disruption of hippocampal brain networks impairs both episodic simulation and divergent thinking. For each of two TMS sessions, continuous θ-burst stimulation (cTBS) was applied to either a control site (vertex) or to a left angular gyrus target region. The target region was identified on the basis of a participant-specific resting-state functional connectivity analysis with a hippocampal seed region previously associated with memory, simulation, and divergent thinking. Following cTBS, participants underwent fMRI and performed a simulation, divergent thinking, and nonepisodic control task. cTBS to the target region reduced the number of episodic details produced for the simulation task and reduced idea production on divergent thinking. Performance in the control task did not statistically differ as a function of cTBS site. fMRI analyses revealed a selective and simultaneous reduction in hippocampal activity during episodic simulation and divergent thinking following cTBS to the angular gyrus versus vertex but not during the nonepisodic control task. Our findings provide evidence that hippocampal-targeted TMS can specifically modulate episodic simulation and divergent thinking, and suggest that the hippocampus is critical for these cognitive functions.