Rachiljam i duchy. Istoty więcej-niż-ludzkie w życiu i praktyce uzdrowicielskiej ujgurskiej szamanki w Kazachstanie

Danuta Penkala-Gawęcka

doi:10.26881/etno.2024.10.05

Autor

Danuta Penkala-Gawęcka Uniwersytet im. Adama Mickiewicza w Poznaniu https://orcid.org/0000-0002-3726-3272

DOI:

https://doi.org/10.26881/etno.2024.10.05

Słowa kluczowe:

shamaness, more-than-human beings, new animism, spiritual healing, Central Asia, Kazakhstan, ancestor spirits

Abstrakt

In this article I analyse, drawing on the perspective of new animism, the complex relations between spiritual healers and more-than-human beings in Central Asia. I focus on the experiences of an Uyghur shamaness, bakhshy Rakhilyam from Kazakhstan, and show
the crucial role of spirits, ancestor spirits in particular, in the practice of a healer. Their power is especially visible in future healers’ acceptance of the spirits’ calling and in the blessing they bestow upon them. Although healers stress the power and agency of the spirits in their “journey,” their bargaining position and cooperation with spiritual beings improves in the next stages of their development. Rakhilyam, who took pains to achieve protection from numerous Muslim spirits as well as saints and gods of other religions, believed in her exceptional spiritual mission and future fame as a great shamaness. Nevertheless, similarly
to other spiritual healers, she stressed her adherence to Islamic religion and morality, which was an obligation imposed by the spirits. As I argue in the text, it is the vitality of ideas and practices commemorating the ancestors that accounts for the durable popularity of spiritual healing in Central Asia, despite the increasing influence of purist Islam in the region which contests such beliefs and practices.

Downloads

Download data is not yet available.

Biogram autora

Danuta Penkala-Gawęcka - Uniwersytet im. Adama Mickiewicza w Poznaniu

antropolożka społeczno-kulturowa, dr hab., profesor emerytowana w Instytucie Antropologii i Etnologii Uniwersytetu im. Adama Mickiewicza w Poznaniu. Zainteresowania: antropologia medyczna, etnologia
Azji Środkowej, antropologia pokrewieństwa.

Bibliografia

Aitpaeva, G. (2024). Sacred sites in Kyrgyzstan as a phenomenon of power. W: J. Féaux de la Croix, M. Reeves (eds.), The Central Asian world (s. 717–731). London – New York: Routledge.

Aldakeeva, G. (2009). Rol’ i mesto duhov predkov v kul’turnoj žizni kyrgyzov. W: G. Ajtpaeva, A. Egemberdieva (red.), Svâtye mesta Issyk-Kul’â: palomničestvo, dar, masterstvo (s. 256–265). Biškek: Kul’turno-issledovatel’skij centr „Ajgine”.

Baâlieva, T.D. (1972). Doislamskie verovaniâ i ih perežitki u kirgizov. Frunze: Izdatel’stvo „Ilim”.

Basilov, V.N. (1992). Šamanstvo u narodov Srednej Azii i Kazahstana. Moskva: Nauka.

Bellér-Hann, I. (2001). “Making the oil fragrant”: Dealings with the supernatural among the Uyghur in Xinjiang. Asian Ethnicity, 2(1), 9–23.

Csordas, T.J. (2008). Intersubjectivity and intercorporeality. Subjectivity, 22, 110–121.

Dubuisson, E.-M. (2017). Living language in Kazakhstan: The dialogic emergence of an ancestral worldview. Pittsburgh: University of Pittsburgh Press.

Duyshembiyeva, J. (2005). Kyrgyz healing practices: Some field notes. The Silk Road, 3(2), 38–44.

Gonopol’skij, M.C., Alimhanov Ž.A. (1978). Baksylyk – raznovidnost’ šamanizma. W: T.S. Šarmanov, B.A. Atčabarov (red.), Očerki po istorii narodnoj mediciny Kazahstana (s. 34–64). Alma-Ata: Institut kraevoj patologii Minzdrava KazSSR.

Grzywacz, Z. (2010). Traditional Kazakh medicine in change. Poznań: Adam Mickiewicz University.

Halbmayer, E. (2012). Debating animism, perspectivism and the construction of ontologies. Indiana, 29, 9–23.

Harvey, G. (2006). Animism: Respecting the living world. New York: Columbia University Press.

Harvey, G. (2010). Animism rather than shamanism: New approaches to what shamans do (for other animists). W: B. Schmidt, L. Huskinson (eds.), Spirit possession and trance: New interdisciplinary perspectives (s. 14–34). London: Continuum.

Humphrey, C. (1999). Shamans in the city. Anthropology Today, 15(3), 3–10.

Jessa, P. (2001). Współczesny szaman kazachski. Baksy Ajtkurman. Lud, 85, 193–208.

López, A.M. (2019). Martin Holbraad and Morten Axel Pedersen, the ontological turn: An anthropological exposition. Journal of Skyscape Archaeology, 5(1), 108–115.

Louw, M.E. (2010). Dreaming up futures: Dream omens and magic in Bishkek. History and Anthropology, 21(3), 277–292.

Montgomery, D.W. (2016). Practising Islam: Knowledge, experience, and social navigation in Kyrgyzstan. Pittsburgh: University of Pittsburgh Press.

Mustafina, R. (1992). Predstavleniâ, kul’ty, obrâdy u kazahov. Alma-Ata: Kazak universiteti.

Penkala-Gawęcka, D. (2001). Wybrańcy duchów, czyli jak zostać szamanem. Na przykładzie ujgurskiej szamanki z Kazachstanu. Lud, 85, 153–191.

Penkala-Gawęcka, D. (2006). Medycyna komplementarna w Kazachstanie. Siła tradycji i presja globalizacji. Poznań: Wydawnictwo Naukowe UAM.

Penkala-Gawęcka, D. (2013). Mentally ill or chosen by spirits? “Shamanic illness” and the revival of Kazakh traditional medicine in post-Soviet Kazakhstan. Central Asian Survey, 32(1), 37–51.

Penkala-Gawęcka, D. (2014). The way of the shaman and the revival of spiritual healing in post-Soviet Kazakhstan and Kyrgyzstan. Shaman: Journal of the International Society for Academic Research on Shamanism, 22(1/2), 57–81.

Penkala-Gawęcka, D. (2020). Shamans, Islam and the state medical policy in post-Soviet Kazakhstan and Kyrgyzstan. W: D. Torri, S. Roche (eds.), The shamaness in Asia: Gender, religions and the state (s. 103–132). London – New York: Routledge.

Penkala-Gawęcka, D. (2024). Healing with spirits: Human and more-than-human agency in Kazakhstan and Kyrgyzstan. W: J. Féaux de la Croix, M. Reeves (eds.), The Central Asian World (s. 392–405). London – New York: Routledge.

Privratsky, B.G. (2001). Muslim Turkistan: Kazak religion and collective memory. Richmond: Curzon Press.

Rasanayagam, J. (2006). Healing with spirits and the formation of Muslim selfhood in post-Soviet Uzbekistan. Journal of the Royal Anthropological Institute, 12(2), 377–393.

Rasanayagam, J. (2011). Islam in post-Soviet Uzbekistan: The morality of experience. Cambridge: Cambridge University Press.

Šahanova, N.Ž. (1998). Mir tradicionnoj kul’tury kazahov (ėtnografičeskie očerki). Almaty: Qazaqstan.

Stasevič, I.V. (2009). Baksylyk i praktika tradicionnogo celitelstva v sovremennom Kazahstane. W: R.R. Rahimov, M.E. Rezvan (red.), Centralnaâ Aziâ: Tradiciâ v usloviâh peremen, vyp. 2 (s. 76–92). Sankt-Peterburg: MAE RAN.

Toleubaev, A.T. (1997). Nekotorye obŝie vyvody po šamanstvu kazahov. W: E.Z. Kažibekov (red.), Istoriâ issledovanij kul’tury Kazahstana. Sbornik statej (s.193–203). Almaty: Kazak universiteti.

Webster, J.R. (2021). A place for women only: Health, healing and the divine at an Islamic shrine in Central Asia. Gender & History, 33(3), 701–714.