Ayahuasca Calling: Sacredness and the Emergence of Shamanic Vocations in Denmark and Peru

IF 1.2 Q2 ANTHROPOLOGY ANTHROPOLOGY OF CONSCIOUSNESS Pub Date : 2022-08-09 DOI:10.1111/anoc.12165
Margit Anne Petersen, Sarah Feldes, Victor Sacha Cova
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引用次数: 1

Abstract

This article addresses the sacredness of Ayahuasca from the perspective of the global shamanic vocation. If encounters with Ayahuasca are said to revitalize forms of sacredness in contemporary societies, this is perhaps clearest in cases where individuals understand themselves to be called to lead ceremonies. Recognizing the global scale of Ayahuasca shamanism, we compare facilitators of ceremonies in two societies to discern differences and similarities in how Ayahuasca vocations exist in differently modernized societies: Peru, a predominantly Catholic society with a substantial Indigenous Amazonian population and an active Ayahuasca shamanism tourism sector, and Denmark, a secular society in Northern Europe, where Ayahuasca is illegal. Building on recent reappraisals of Weber’s reflection on vocation and Durkheim’s theory of the sacred, we argue that being called by Ayahuasca to follow shamanic vocations in contemporary societies leads to tensions around the need to both justify and resist the rationalization of Ayahuasca.

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死藤水的召唤:神圣性和在丹麦和秘鲁萨满职业的出现
本文从全球萨满职业的角度论述死藤水的神圣性。如果说与死藤水的接触能在当代社会中重振神圣的形式,那么在个人明白自己被召唤去主持仪式的情况下,这一点可能是最明显的。认识到死藤水萨满教的全球规模,我们比较了两个社会的仪式促进者,以辨别死藤水职业在不同的现代化社会中存在的异同:秘鲁是一个以天主教为主的社会,拥有大量的亚马逊土著人口,死藤水萨满教旅游业很活跃;丹麦是北欧的一个世俗社会,死藤水是非法的。基于最近对韦伯关于职业的反思和迪尔凯姆关于神圣的理论的重新评价,我们认为死藤水在当代社会中被称为遵循萨满职业导致了对死藤水合理化的辩护和抵制的紧张关系。
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来源期刊
CiteScore
1.40
自引率
33.30%
发文量
27
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