The Plastic Shaman Revisited
Apr. 20th, 2007 07:43 am![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png){kind=small}
kokopelleThis article is a modified version of a prior article. The prior article attempted to compare and contrast the roles of guardianship, the neopagan fluffy bunny and the shamanic plastic shaman. The results were mixed. I’ve since broken out the neopagan parts into a separate article. This article has the shamanic/tribal elements broken out for consideration. Though this is a repeat of sorts, it was important to me to break out the elements that dealt directly with shamanic/tribal guardianship.
This article addresses the human expression of tribal guardianship and outsider appropriation. The thoughts are not meant to be a global indictment. Instead, the words are an exploration of where human nature can take the best of intentions.
The Religious System
There are core beliefs in any religious system. These native beliefs represent the indigenous foundation of an established spiritual system. Only those who are fully invested in the tribal religion can fully claim and teach this set of core beliefs. The investment occurs through heritage, intense training, or a combination of the two. Those with the proper qualifications become the guardians of the beliefs, and through them, the guardians of the tribal religion.
What is a religious system? Religion is a practice and observance of beliefs supported by faith in the Divine. While faith is inherently ecumenical, that is, its greater precepts cross the boundaries of culture and geography, religion can be very much tied to the tribe and society in which it is practiced. In this, the practice of religion presents a framework for individual and/or group observance of divine truths, and recognition of faith. The group observance is shaped by their environment, history, traditions, and language. Borrowing from Dictionary.com, the core of religions becomes a personal set or institutionalized system of religious attitudes, beliefs, and practices.
The Tribe's Guardians
This core is jealously guarded by the religion's faithful stalwarts. This can be both a noble thing and a comical thing. Guardianship is a noble thing when the beliefs are tribally specific. Appropriation or misrepresentation of beliefs is a crime of sorts. The tribe has energy and solemn spiritual investment in their spiritual beliefs. This can be guarded with honor.
Guardianship becomes a misguided thing when the beliefs stretch outside of the reasonable realms of a tribal belief structure. Belief that the Sun is a masculine representation of the Divine is not the sole property of any one group of people. Belief that the Sun has a particular name is very tribally specific. The greeting of the Sun in the morning is not tribally specific. The execution of a particular dance or chant is tribally specific. The guardians are challenged to discharge their duties in ways that both honor their people and are reasonable in respect to other people's beliefs.
The Path of Guardianship
In theory, all those initiated into a tribal religious system become a guardian. The guardian is charged to secure the beliefs of the system while they minister to the other members of the tribe. While those outside of the tribe are acknowledged, it is the fellow members that are most important to the guardians.
The Greatest Sin of the Tribal Religion
There is a sin that is highest among all those that the tribal religion can commit. It is the sin of hubris, excessive pride or self confidence. I speak of the sin of assuming sole ownership of a concept, belief, or practice inherent in the lives of many seekers. These are the divine archetypes. I will draw upon an Eastern story that I read years ago. The religions of the world point to the reflection of the Moon in the puddle of water. Some only see the finger of the teacher, assuming this to be the goal of the religion. Others can see the imperfect reflection of the Moon in the water, and assume this is the goal of religion. Only a few look up, seeing the true face of the Moon. The finger and the puddle are forgotten as the enlightened grasp that divinity stands outside of religious prompting. The Moon is perfect unto itself, separate from all direction and tutelage of religion. Those tribal beliefs that seek to claim the Moon for their own, stretching their teachings to places that are not divinely reasonable, do their members and the other members of the world, a disfavor. A group's over reaching assumption of divine truth only hurts themselves. Other seekers are content, knowing that they have seen the Moon themselves, and no claims of spiritual proprietorship hold sway over this connection.
Bringing it back to the Plastic Shaman
So, what is the Plastic Shaman? Those who seek to take the ways of a tribal religion, and then practice it in ways profane to the original meaning, are rightly called plastic. Only the members of these groups are rightful adherents of the traditional hidden ways. Guardians rightfully strike out at those who encroach on holy ground. Profanity is not taken lightly. Swift action is required. The calls of plastic are called upon the guilty.
What of the greatest sin of hubris? Where does the insular end and the larger acknowledgment of the divine begin? This is the challenge for those who bravely volunteer, or are called to, guard the tribal religions. The tribal groups seek to be in the world but not of the world. The goals of focused protection and instruction are worthy, but in them lay great challenges.
This article addresses the human expression of tribal guardianship and outsider appropriation. The thoughts are not meant to be a global indictment. Instead, the words are an exploration of where human nature can take the best of intentions.
The Religious System
There are core beliefs in any religious system. These native beliefs represent the indigenous foundation of an established spiritual system. Only those who are fully invested in the tribal religion can fully claim and teach this set of core beliefs. The investment occurs through heritage, intense training, or a combination of the two. Those with the proper qualifications become the guardians of the beliefs, and through them, the guardians of the tribal religion.
What is a religious system? Religion is a practice and observance of beliefs supported by faith in the Divine. While faith is inherently ecumenical, that is, its greater precepts cross the boundaries of culture and geography, religion can be very much tied to the tribe and society in which it is practiced. In this, the practice of religion presents a framework for individual and/or group observance of divine truths, and recognition of faith. The group observance is shaped by their environment, history, traditions, and language. Borrowing from Dictionary.com, the core of religions becomes a personal set or institutionalized system of religious attitudes, beliefs, and practices.
The Tribe's Guardians
This core is jealously guarded by the religion's faithful stalwarts. This can be both a noble thing and a comical thing. Guardianship is a noble thing when the beliefs are tribally specific. Appropriation or misrepresentation of beliefs is a crime of sorts. The tribe has energy and solemn spiritual investment in their spiritual beliefs. This can be guarded with honor.
Guardianship becomes a misguided thing when the beliefs stretch outside of the reasonable realms of a tribal belief structure. Belief that the Sun is a masculine representation of the Divine is not the sole property of any one group of people. Belief that the Sun has a particular name is very tribally specific. The greeting of the Sun in the morning is not tribally specific. The execution of a particular dance or chant is tribally specific. The guardians are challenged to discharge their duties in ways that both honor their people and are reasonable in respect to other people's beliefs.
The Path of Guardianship
In theory, all those initiated into a tribal religious system become a guardian. The guardian is charged to secure the beliefs of the system while they minister to the other members of the tribe. While those outside of the tribe are acknowledged, it is the fellow members that are most important to the guardians.
The Greatest Sin of the Tribal Religion
There is a sin that is highest among all those that the tribal religion can commit. It is the sin of hubris, excessive pride or self confidence. I speak of the sin of assuming sole ownership of a concept, belief, or practice inherent in the lives of many seekers. These are the divine archetypes. I will draw upon an Eastern story that I read years ago. The religions of the world point to the reflection of the Moon in the puddle of water. Some only see the finger of the teacher, assuming this to be the goal of the religion. Others can see the imperfect reflection of the Moon in the water, and assume this is the goal of religion. Only a few look up, seeing the true face of the Moon. The finger and the puddle are forgotten as the enlightened grasp that divinity stands outside of religious prompting. The Moon is perfect unto itself, separate from all direction and tutelage of religion. Those tribal beliefs that seek to claim the Moon for their own, stretching their teachings to places that are not divinely reasonable, do their members and the other members of the world, a disfavor. A group's over reaching assumption of divine truth only hurts themselves. Other seekers are content, knowing that they have seen the Moon themselves, and no claims of spiritual proprietorship hold sway over this connection.
Bringing it back to the Plastic Shaman
So, what is the Plastic Shaman? Those who seek to take the ways of a tribal religion, and then practice it in ways profane to the original meaning, are rightly called plastic. Only the members of these groups are rightful adherents of the traditional hidden ways. Guardians rightfully strike out at those who encroach on holy ground. Profanity is not taken lightly. Swift action is required. The calls of plastic are called upon the guilty.
What of the greatest sin of hubris? Where does the insular end and the larger acknowledgment of the divine begin? This is the challenge for those who bravely volunteer, or are called to, guard the tribal religions. The tribal groups seek to be in the world but not of the world. The goals of focused protection and instruction are worthy, but in them lay great challenges.
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no subject
Date: 2007-04-20 05:30 pm (UTC)You're an excellent writer; have you ever gotten published either online or in print?
no subject
Date: 2007-04-20 05:48 pm (UTC)I'm am not yet published online or in print. I am self-published and self-edited (with mixed results) on my own blog. I would like to move into publishing elsewhere.
no subject
Date: 2007-04-20 05:53 pm (UTC)Plastic shamans
Date: 2007-04-21 06:34 pm (UTC)Your blog was recommended to me by an associate/friend of yours. (I don't know what name she goes by here)
I can see why she recommended my coming to read. Very interesting and enjoyable blog. (And I love the terms "Neopagan fluffy bunny and plastic shaman! LOL)
Now, back to shamans, plastic and otherwise. Surely the entire concept of shamanism in the modern sense is plastic anyway? All primitive religions/spiritual beliefs are getting slotted into a file called shamanism it seems. I was one of those who used the word without ever thinking further until a Karelian friend pointed out that only the people from Northern Asia/Russia truly have the right to be called "shamans" since the word is from their culture and language.
Then recently I read a fascinating article that also denounced the blanketing use of the word as related to North American indigenous religions/Spiritual practices. Here's the link http://www.bluecorncomics.com/shaman.htm
You have any opinions on this?
Michelle
Re: Plastic shamans
Date: 2007-04-21 07:24 pm (UTC)That is a good question. The answer depends on the origin, intent and direction of the shamanist's path. What is a shamanist? In past writings I have supplied a checklist (http://greensh.livejournal.com/75975.html) and written a longer article (http://greensh.livejournal.com/68699.html) on the topic.
There are people who widely label others with the word 'plastic shaman'. Too large usage of the word can point to a political agenda or participation in a larger culture war. While this is part of the human group dynamic, the indiscriminate use of the identification 'plastic shaman' dilutes the impact of the word when it is truly needed.
Some non-native shamanists are plastic shamans. The vast majority are not. This larger group are sincere people who are pursuing a relationship with the divine. Their belief system fits best in the box called "shamanist". There are many definitions (http://greensh.livejournal.com/68465.html) for the shamanist/shaman. A succinct one I like is:The 'true' shamanist has personal integrity that they are pursing a shamanic path, irrespective of what detractors may say. The shamanist's integrity can be questioned, and indeed should, by others when there is cause. That said, those truly living the shamanic life will have confidence in their path. Their intentions will be united with their world. Detractors are acknowledged, their input considered, and the shamanist will continue to live in the unity of the world.
So, what is the Plastic Shaman? Those who seek to take the ways of a tribal religion, and then practice it in ways profane to the original meaning, are rightly called plastic. This is called appropriation in the plastic-shaman debate. What are the hallmarks of a "true" plastic shaman? A partial list would be:
1) Dishonestly claiming membership in a tribal group
2) Claiming Shaman ranking in a group when it was not given
3) Taking sacred traditional teachings and misrepresenting them as their own
4) Breaking oaths given to a tribal group
There is more. I end my list here because other points get into subtle nuances of intention and perspective. The points I listed are not even black-and-white, as there are shades of gray mixed into these. The challenge with the correct identification of the plastic shaman is that there is a lot of emotion and politics in the mix.
*Then recently I read a fascinating article that also denounced the blanketing use of the word as related to North American indigenous religions/Spiritual practices. *
You are correct. I have a teacher who is Western Cherokee. I cannot remember knowledgeable person calling him 'Shaman' in the two years I've walked with him. He is more rightly called a Medicine Man in his tradition. He does teach a thing called 'shamanism'. It is honorable that NA people do not want their priests to be called Shamans. I wish them luck in educating others to this fact. We human beings tend to label things. Until everyone is educated, people will use the handy word of 'Shaman' to identify NA practitioners of shamanic ways.
Here is my question. If the NA people do not want to be called Shamans, why is it offensive for non-NA people to take on that title? Their disowning of the name should open it to use by others. The answer is not simple. I will save it for another posting.
Re: Plastic shamans
Date: 2007-04-21 11:07 pm (UTC)Thank you for the links. I hadn't met with the concept of shamanist vs shaman before. I like it.
"Too large usage of the word can point to a political agenda or participation in a larger culture war. While this is part of the human group dynamic, the indiscriminate use of the identification 'plastic shaman' dilutes the impact of the word when it is truly needed."
Understood.
"Some non-native shamanists are plastic shamans. The vast majority are not. This larger group are sincere people who are pursuing a relationship with the divine. Their belief system fits best in the box called "shamanist".
The 'true' shamanist has personal integrity that they are pursing a shamanic path, irrespective of what detractors may say. The shamanist's integrity can be questioned, and indeed should, by others when there is cause. That said, those truly living the shamanic life will have confidence in their path. Their intentions will be united with their world. Detractors are acknowledged, their input considered, and the shamanist will continue to live in the unity of the world."
I like that way of explaining it. I must say, using this as a guideline, most shamanists I have met are genuine sincere people. I'd say it has been more those who call themselves "shamans" who have left me with doubts than those who follow shamanic paths. I suspect I've met at least one plastic shaman in my travels.
"There is more. I end my list here because other points get into subtle nuances of intention and perspective. The points I listed are not even black-and-white, as there are shades of gray mixed into these. The challenge with the correct identification of the plastic shaman is that there is a lot of emotion and politics in the mix."
I've always seen the world as greys, so I can understand the struggle to create any kind of deinitive list. I know I wouldn't be able to!
"We human beings tend to label things. Until everyone is educated, people will use the handy word of 'Shaman' to identify NA practitioners of shamanic ways."
True.
"Here is my question. If the NA people do not want to be called Shamans, why is it offensive for non-NA people to take on that title? Their disowning of the name should open it to use by others."
Excellent point. I hadn't thought of that.
"The answer is not simple. I will save it for another posting."
I look forward to reading it. :)
Michelle
Re: Plastic shamans
Date: 2007-04-21 11:16 pm (UTC)I have also read of "plastic sangomas", in a matter of speaking. People who have come out to Africa to study, which in itself goes against the traditions of being called rather than deciding for oneself. Nowadays being a Sangoma in Africa is big money and with that, alas, comes big corruption.
Michelle
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