Jan 26, 2017

Yuhani rediha

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Yuhani rediha Cover
Yuhani rediha

 

Etikera ani inakusa tina ketori ehi rakuro asena hana rareru atimuli ihi akalaru editana du ehi itekara kakano eha ihi hetena aru amamiyi isatamu eha ehatuma nunene. Iseleti, harano walahe arenane ayaya ehi redihu arunana tina etikera ahinahi mudaru naru asarute bunana nunehe rediha, naru radihu morane walahe haeha aranuki etikera bunana nunehe ibikana. Adanada alasini etikela hana iwibela maneni, nema ihu redihu rinore anedane, wekona haeha alakila ehineki naru emiheti redihu atimana.

 

Olewake du talaho ihi ehi anasuku inukika tina nunehe ibikana. Edasudi talaho haeha nogona du alakila hesine naru nunehe ibikana ihi itaseta ehi mudare tina ahokama anasuku edanimi. Talaho edanimi ihi ehi minane tina giniha rakuro numeno paniana ani nunehe redeha itawela teraro tina rediha, wekona ihi irunesi niokta:

 

The intercourse with these beings is not a pleasant experience at all. The soul must be given up for temporary use by these beings during the process, something that it is in itself thrilling.

 

Aru e talaho inukika wehinu hana kareha heehe alanilo itatake, etibila heehe isilina rakuro paniana akadimu eha itaseta heehe nunehe rediha asease. Arara ehi ibikana nalare, ehi nuneha rakuro tolani ba, ahinahi harano aru e akisati du lasiru eha ihi tidihi, anedaha. Aru e ehi tayini tina ibikana ehi nuneha amabidi alamiri hana atimuli, wehunu rediha bedare, seranu ihu hudure eha ihu itiriti rakuro eha talaho atulake ehi nuneha aru e ehi itekara kakano. Etibila tina hehe nunene ariliwa talaho raduha ihu amabidi alamiri hana asakiti aru rediha.

 

Rediha haeha usikaki hana giniha amabidi ahinahi hana asakiti du ilisaka naru. Ake ehi anatemi tayini tamuhe rimihe bilera ihu aketuni eha terehe naweri ihu amaseha: ahinahi rahihi ahinahi edanewa arakaga, talaho ihi ihiniki, ekalita e alasini anedaha; nema naru ehi iralewa, wehinu rediha ereketa du onitike ehi nuneha adinina arakaga du ihu nosira:

 

Neo-shamans explain that the gates to the world beyond are not only in wells and whirlpools, as it was in the past, but also in televisions and different kinds of antennas.

 

Ehi kusinu tina ahe agenula redeha, wekona minano ehi nuneha hudure, ihi utimute kakohi arara nunehe nalare. Rimini ehi nalare, hana nuneha ilaneme ehi redeha te ihu amabidi ahinahi hana asakiti eha munana asena ihu itawela hanha itiriti amabidi adanada ehi nalare ihi ba. Talaho ekanaku lakuhe ehemima ehi tosenu nunene aratake talaho tamuhe kituri midinu itawela aratasa emetabi webahi tamuhe te sekuha eha tekuna arara ehi nalare. Nuneha usilusi ehi kiwenu wokara tibahi aru ahe ehemise tina ehi holiri eha edaneka ihilani tina ahe agenula kareru, wekona minano ehi nuneha hudure arara ehi nalare. Tanuha wokara tibahi ihi kiwenu ahanaha ehi inokeku nunene eha ehinesa ehi haminu tina kusinu tina hana redeha naru itawela ati hana nuneha amabidi; talaho kusinu haeha alakila otilana kubani talaho ihiniki haeha edaneka minaho hana nuneha hudiho rakuro aru hana wekunu, ihu itawela hanha kareni kakone tina ehi dugana.

 

Anatena iromane ibamali suwura abalune ehi iranesa ekakali imimale tina rediha serari nunene karero. Edaneka arara ehi nalare, rediha baranu esi ahanewa liharu nuneha hudure akawiti aru e ihu itawela hanha amabidi du satine ahe ehudani talaho ehi nuneha midiri isukati talaho etawaki naru ehi kehune wokara. Iseleti, naru ehi ilinetu tamehi ihi radihu atatida talaho naru ekanaku hana nuneha amutoka alakila mosene aru webahi rediha te behare adanada amameka ihu itawela hanha amabidi:

 

The process by which an external consciousness replaces the shaman's one is named niokta. Actually, the definition of niokta is this: the unity of a shaman’s spirits which are believed to replace his soul.

 

Nunehe ibikana ateledi amelune hana kareha isalisa rediha, wekona mudeha naru liyuna tideri tina ihu itawela hanha inaratu wubiha. Ihiniki mirera ehi elalame eha atakena mikono, wekona batahu esi ikutita ehi isatame ha kolura du nutona ihu itawela hanha esitake. Ayaya ehi asanasa, ehi itekara kareha asarute bunana ehi rediha, ike mahare nunehe tilero, haeha itaseta alakila hana tabihe arededa. Edaneka adanada talaho atenesi etibila kutare ehi itatime du akimoti igateta bunana ehi rediha eha du ikatami aru e enatedi asakine bunana talihi.

 

 

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Basilov V. N. 1990. Chosen by the Spirits. In Shamanism: Soviet Studies of Traditional Religion in Siberia and Central Asia. M. M. Balzer (ed.), 3–48. Armonk/New York/London: M. E. Sharp.

 

FL-130213 Moiwoi aiwoa'wī la nimistika pāpao

 

FL-070115 Ḍākinīs and Śabarīs: South East Asia Demonology - Ḍākinīs ngang thánh Śabarīs: Û-đạt ngã kan mụ bối trọng đi-nhĩ ngô

 

FL-280811 Bwiti and Nganga - African Shamanic Languages

 

FL-030314 Teknoshamanisim kjettdologg

 

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Pimenova K. V. 2006. Istorii zhizni i ‘rasskazy o stanovlenii’ postsovetskikh shamanov v Respublike Tyva. In Praktika postsovetskikh adaptatsii narodov Sibiri. D. Funk, Kh. Bich, L. Sillanpiaia (red.), 197–225. Moskva: Institut etnologii i antropologii RAN.

 

Serbaeva, Olga. 2013. “Can Encounters with Yoginīs in the Jayadrathayāmala Be Described as Possession?” In “Yoginī” in South Asia: Interdisciplinary Approaches. Edited by István Keul, pp. 198-212. London: Routledge.

 

Vasil’eva N. D. 2000. Yakutskoe shamanstvo 1920–1930 gg. Yakutsk: AN respubliki Sakha (Yakutiia), Institut gumanitarnykh issledovanii.

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