Shamanism

The course was interesting and well written. It followed a good progression of facts and was easy to study. It was interesting to learn of the history of Shamanism and see how many areas have the same beliefs. I used self experiences, histories of Native American tribal and nation practices, William A. Oquilluk’s “People of Kauwerak, Legends of the Northern Eskimo” and internet articles as additional reading. I have an extensive library on North American Native history and culture that I can draw upon. Since my interests do involve the North American Indigenous I lean toward the study of shamanistic practices among these peoples but welcomed the teaching of other areas in the lessons.

The fact that the term Shaman came from the northern parts of the world was also interesting and new to me. The term Shamanism has come to mean any practice by cultures that involve communication with the spirits and the ability to heal using natural means. Although many of the tribes and nations of the North American Natives have a culture that embraces these practices not all can be traced to the North or as having come over the land bridge from the Asian. Many did and not all traveled on and remained in the northern parts of the continent.

I was interested to see that Shamanism began as a woman’s religion as so many of the primitive religions. It seems only right as guidance and healing were considered to be female duties of early peoples. The men were to provide for the groups and the women to maintain the people’s culture and spiritual practices. .

The indigenous of the Southwestern United States still believe in Skinwalkers and the idea that there are good and evil beings that have the abilities to practice shamanistic rituals. The idea of Skinwalkers and corpse dust for bad and healing of spirit for good seem to follow what was learned centuries ago. Can one who practices the old way summon animal spirits? Can a Skinwalker exist? Belief in any thing can make it happen. Think of the practices of being able to make a person ill or well if they believe hard enough and you are capable of doing so. As for lack of mental stability being a prerequisite of being a Shaman it seems that if one is displaying what is not considered normal actions the people around them would think them unbalanced. In many Native American Tribes and Nations it was/is the ‘different ones” that were/are looked up to as being close to the spirit world.

My personal experience with Faith Healing and Shamanism was while I was living at Northeast Cape, St Lawrence Island (Sivuqaq), Alaska. The children and I had moved there in the fall of 1970 and stayed there about two years with their father. The people of the island are Siberian Yup’ik and not related to the mainland Alaskan Yupik, Inuepiaq or to the Inuit of the Canadian Regions. St Lawrence Island is thought by many to be the remaining above the Bering Sea remnant of the Land Bridge between Asia and the North American continent. In the early 1900s modern religion and reindeer were brought to the Island. The reindeer were to be raised and the funds made from selling the meat and hides as pelts or in craft work were to make the natives self sufficient. The reindeer flourished on the island and became a staple for food and commerce. The religion intermingled with the old way beliefs of the island.

In the 1960’s the US Government built a microwave relay station at Northeast Cape. This was about 45 miles from Savoonga and 85 miles (the length of the island) from Gambell which is 36 miles from Kamchatka Peninsula in Russia. During this time some of the people were employed at the station. Many of the old ways were left behind but not by all the inhabitants. They were as excited to learn of the ways of the outside world as we were to learn what they were willing to teach us of their ways in their own good time. The people as a means of protecting their heritage told the visitors what they wanted them to learn and because it was considered polite what they thought the person asking the question wanted to hear.

Because of the isolation of the population there was not a truly organized form of religion and the people used what had been gathered from the missionaries, the outsiders who brought their faiths and cultures to the island, and the remaining culture and religion that have been practiced for possibly centuries. A few of the older women still bore the tattoos that had been sewed into their faces and hands as a way to give health and honor. The women thought they were beautiful and looked different from the men, they thought these would be pretty pictures for the after life. One of the most powerful items used in religious practices to color pigment in the tattoos colored in lampblack and urine to protect them from spirits. (This practice when out of favor in the 1920s) Urine played a great part in the practice health and keeping the spirits away it was used by the healers as a means of protection and to heal. Oil dripping from a lamp (usually seal or whale blubber) was another great item used against the spirits. Graphite has similar powers and guards human kind from evil spirits and from sickness brought by them. Animal spirits continued to be spoken to when a kill was made to thank them for providing for the people by giving their life for others. Dancing to special drum music was very important and when the Northern Lights shown in the sky a special drum was used and a special dance done as the lights were thought to be the way to the above. These were things I was told and saw. While on the island a village that had been abandoned (because of serious illnesses brought to the island by sailors) was searched and many old items were found by the native peoples to include small dolls and animal figures said to be part of ceremonies. It was interesting to see these items that were shown to me.

The people were all members of the Presbyterian faith but as stated before they maintained many of the old ways and beliefs. While we were there they had burials on the hillside that only members of the community could attend. We would hear the drums and singing and see the “special people” wearing the Gginaaqwaaq (Spirit Masks) but did not want to ask too many questions. We respected the people that had welcomed us to the island so did not ask questions about such private happenings. I was asked to have a Bible study with the elders during my time there even as we were witnessing the old ways being practiced.

I personally was at a ceremony although because I was so ill I don’t remember what was real and part of the fever dreams I was having. I had been sick with what was later diagnosed as very serious case of pneumonia for about ten days. There was a very intense storm and since the only means of getting to the island was by airplane no medication could be delivered or dropped at the airport. I was asked by one of our elder friends if they could bring a “special person” to our home to help me. I was so ill that I was willing to allow any type of treatment at that point. The friend and some of the village members came to the house in their best parkas, with their ceremonial dance mittens and drums. The started the drum beat and it seems it went on for a very long time. They sang in Yup’ik and moved in time to the music I soon felt very peaceful. Then the “Special Person” come into the room and made motions over me and sang another song or two on his own. He sat next to me and although he did not touch me I felt a special presence – he had me drink something from a cup and then he instructed one of the women to stay near. I was very tired and fell into a peaceful sleep for the first time in days. When I awoke I was well on my way to recovery. What happened I don’t know --- did I remember it clearly? I don’t know ---- it just happened and I got well. Three days later the plane landed and I was taken to Nome, Alaska. The hospital told me that with the reports they had received of my high temperature and illness they did to expect me to come over except in a bag. I stayed a few days and when home. The people of the village and I never talked about what happened again as it would be a breach of etiquette. We left the island in 1972.

The Yup’ik believe that they were created by EllamYua who granted them their language, culture, history and spiritual world and they are to maintain these things to the best of their ability. I hope that with the changing world the old ways will be preserved. The people of St Lawrence are now threatened by the climatic changes and much of their land is being taken by the Bering Sea as are areas on the mainland of Alaska. It would be a shame to see all the old ways and life styles gone.

Do I believe that there are peoples that have the abilities of the Shaman? Yes I do. There is much in this world we do not comprehend and have become too busy to study and understand. What is not understood is often looked upon as wrong or not worth study. 

Rev. Sharon J. Mayer

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The Universal Life Church is a comprehensive online seminary where we have classes in Christianity, Wicca, Paganism, two courses in Metaphysics, as well as courses in Mystical Christianity, Buddhism and Comparative Religion. I have been a proud member of the ULC for many years and the Seminary since its inception.