Moiwoi aiwoa'wī la nimistika pāpao
Wawea'wae aepepo aenapie pamāhia 5000 wa 6000 laleapeo lakā'weo pahēme la ki'woehi muakē keakae. Mea nua'weu, aelapio aemapio 500 wa 600 – waweapea 10% kawialea lapeo poalei pekahau kewahiu. Ka mea āmea ā'wēko ā'wiapeu loamē, aelapio wahākea wa miapē – waweapea hahai'woa sālā mea hahai'woa nuemo mea nawai'wou laleapeo lakā'weo – kawialea na'weakē aemewi wamāwie ‘higher religions’ helenu malealae miewe namāheo pua'wiu āpeawao wamēwu teakae hepa'wea la liahia MA leiwoi hamaewi Moiwoi Aiwoa'wī:
Complex societies frequently have a central religion linked to the central apparatus of social control, along with peripheral cults which are much more autonomous. In Brazil, for example, the central religion is Roman Catholicism, and peripheral cults include Umbanda and the Ayahuasca Church. Both types of religion can have possession trance. Central possession trance tends to be highly exclusive.
Moiwoi aiwoa'wī nehawae ā'wēni aewehi la nimistika pāpao, lahaiwoe aewi'woa penahea nāhei pāpao āwiamai āheakea MEA'WEU wia'wao mawiakea lapeo mawei'woi:
One thing you have to appreciate here is that animistic belief systems are not dualistic. Rather, they tend to be deixic. That is, animism is commonly associated with perspectivism. Where animism holds that non-human agents have human qualities, perspectivism holds that they also see themselves and the world from a human perspective.
Pewakē wena'weo wia'wao poena pa'wiawao leamau hakiahio wahēme 60% mea nāhei kiewu nuapē kepewua moiwoi wahia'wea mea i hakiahio wawaepi suakiu, lamai'woa mea kiena puele aelapio toakī wa meakai la kea'wio hekeku. Lamai'woa kiewu lahaiwoe i ālea'wiu hakēme kiwoi'wou āwiapī pa'wiawao moiwoi aiwoa'wī nehawae aemewi papie. Nemakē la i nimistika pāpao pa'wiawao Papāheu lekawio kaheaheu penahea ā'wialeu waweapea keakae, kiewu kawialea moiwoi wahia'wea nawai'wou i pawiaweo, wa aewewa na'wēwi toakī wa meakai hahai'woa ā'wā'wī, ka miakao pemeni mawiakea kiena, weahī kuameu aenahā pepewa aiwoawai penahea.
Lamai'woa Aamealeu Meweka wamealei koawā nekawae i koi'woa muakē nua'weu, namāheo āwiamau soele siahē ākēwue nekawae kiena. Stanley Krippner lalākiu ki'woehi āhāwē mea hahai'woa Aamealeu Aewuewui ha'wēwi heleme weiwoi wapā'wea penahea hahai'woa wāheo newualā pekahau aenapie "anthropologically naïve" kiakeo inau muelo aelapau ‘Peeho’ penahea i aelalao ‘Aiwoiwoe wamealei koawaa?’ Lahau, muelo eh āmau inau hemeka koawā pāheo hemeka mea hahai'woa āweahea aena'wao. Aawiewa wahiakio nuewū hawiahiu ki'woehi koakau aiwoakea hemewu mea toahia aiwoa'wī la i kua'wei? Papāheu pahī'wō haheahī nehawae inau mea aenapie pakei'wō kuamae wi'woi'wou RE i namāheo liapei āpēwi, na'wāwē āwiamai wawea'wae nehawae aiwoepe wenahao, hahai'woa kameo hawaeli piwoa'wie, ka nekapao aewiwoe mea weapā:
The word shaman is subject to some controversy. Anthropological purists and relativists – those who think it is far too dangerous to generalise about human cultures – prefer to reserve the term shaman to sacred specialists among the peoples of the sub-Arctic rim and Central Asia – such as the Iglulik and Innuit Eskimos of northern Canada, the Lapps of northern Europe, and the Yakut, Tungus, Chuckchee, Buryat, and Mongol peoples of Northern and Central Asia. The word shaman itself comes from the Tungus word - šaman. At the opposite pole from the purists are anthropologists calling themselves ‘shamanic practitioners’, who practice shamanic healing and ecstatic techniques, and who give workshops on extraction healing, contacting your totem animal, and so on. These are extreme generalists who believe that all societies using trance in a sacred context are ‘shamanic’, that shamanism is archetypal and innate in all of us, and that shamanic practices are liberating and fulfilling for all humans. So they think everyone is a shaman.
Lamai'woa nimistika pāpao aepepo hahiawī hakiahio nelapau wahēme nuewū aepepo, mākeo lekalē pa'wiawao ākaeho aepepo napiawei āmā'wea penahea nahiaheo mahēne, wa'weapē, ka ā'wāwē ā'wia'wao aewewa ā'wēke suakai wa henele lāpae ā'waeha ka mahea'wiu.
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FL-051011 Lishishemi ani dysashame wikaleri - On language and religious conversion
FL-060811 Aewawae, Aalaewe ka Hakaiwoe - Music, Dance, and Religion
FL-150912 A plea for purity: the grammar of religious sexual repression
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