The collapse of socialism at the end of the twentieth century brought devastating changes to Mongolia. Economic shock therapy—an immediate liberalization of trade and privatization of publicly owned assets—quickly led to impoverishment, especially in rural parts of the country, where Tragic Spirits takes place. Following the travels of the nomadic Buryats, Manduhai Buyandelger ...
The collapse of socialism at the end of the twentieth century brought devastating changes to Mongolia. Economic shock therapy—an immediate liberalization of trade and privatization of publicly owned assets—quickly led to impoverishment, especially in rural parts of the country, where Tragic Spirits takes place. Following the travels of the nomadic Buryats, Manduhai Buyandelger tells a story not only of economic devastation but also a remarkable Buryat response to it—the revival of shamanic practices after decades of socialist suppression.
Attributing their current misfortunes to returning ancestral spirits who are vengeful over being abandoned under socialism, the Buryats are now at once trying to appease their ancestors and recover the history of their people through shamanic practice. Thoroughly documenting this process, Buyandelger situates it as part of a global phenomenon, comparing the rise of shamanism in liberalized Mongolia to its similar rise in Africa and Indonesia. In doing so, she offers a sophisticated analysis of the way economics, politics, gender, and other factors influence the spirit world and the crucial workings of cultural memory.
作者简介
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Manduhai Buyandelger is professor of anthropology at Massachusetts Institute of Technology. She is the author of Tragic Spirits: Shamanism, Gender, and Memory in Contemporary Mongolia, also published by the University of Chicago Press.
The shamanic paraphernalia are the tangible and objectified representation of the origin spirits. Each piece of paraphernalia is animated by an origin spirit. In order to summon these spirits, the descendants must remember each one's identity and identification. Each origin spirit has a name, kinship and social identifications, earthly and celestial titles, and huudal buudal - "addresses," or places of birth, death, residence, and visitations. These addresses point to multiple locations that mark the life passages of those who have become origin spirits: their birthplace, where they lived and died, and their rites of passage from burial through cremation to degdeh (ascent to the celestial world).
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As shamans summon the origin spirits one by one, poetically reiterating the names, geographi... (查看原文)
The official shamanic powers consist of completing thirteen shanars for male shamans to become zaarin and seven for females to become equally powerful duurisah. The shamans stage their shanars at intervals of two to three years; thus, the entire process of becoming a zaarin or duurisah usually takes between fifteen and twenty years. Timely, well-organized public performances of shanars are the most well-accepted and visible manifestation of a shaman‘s power. For each new shanar, a shaman acquires corresponding items of paraphernalia (e.g. a bracelet and a mirror for their first shanar and an antelope-skin gown for their final, culminating shanar) and enlivens them with newly connected origin spirits of the shaman‘s family or clan. Each new origin spirit is given an item of paraphernalia as... (查看原文)
用origin spirits对抗体制解体后的国家以及记忆暴力。我觉得可以多挖一下这里面的得失和细节，比如召唤前和召唤后的变化；召唤后记起的除了家谱还有什么；spirits的力量怎样体现。可是Dr. B 还得研究性别，所以注意力分散了些。
还有就是这种鬼神信仰和社会重构之间关系的理论化问题。之前看社会学/政治学友邻的讨论（坦白讲看不懂专有名词）不明觉厉，但是这本书里面，基本没有从社会/权力结构来讲...用origin spirits对抗体制解体后的国家以及记忆暴力。我觉得可以多挖一下这里面的得失和细节，比如召唤前和召唤后的变化；召唤后记起的除了家谱还有什么；spirits的力量怎样体现。可是Dr. B 还得研究性别，所以注意力分散了些。
还有就是这种鬼神信仰和社会重构之间关系的理论化问题。之前看社会学/政治学友邻的讨论（坦白讲看不懂专有名词）不明觉厉，但是这本书里面，基本没有从社会/权力结构来讲这种转变的宏观作用。如果可以引用一些框架来解释或批判，是不是更有力量？得开始读社会学理论了。。(展开)
力荐。“萨满”无关猎奇，是关乎历史的记忆与他们的幸与不幸。1. 被迫害(State violence)的怨念，不安与焦虑的记忆不会消失，只会已各种形式代代相传。genelogical记忆("the issue here is not truth, but memory......" By Steedly) 永远是个体的一部分。2.父权制下女性萨满的边缘化与生存困境(与男性萨满相比)。3. 兼顾了学...力荐。“萨满”无关猎奇，是关乎历史的记忆与他们的幸与不幸。1. 被迫害(State violence)的怨念，不安与焦虑的记忆不会消失，只会已各种形式代代相传。genelogical记忆("the issue here is not truth, but memory......" By Steedly) 永远是个体的一部分。2.父权制下女性萨满的边缘化与生存困境(与男性萨满相比)。3. 兼顾了学术性与文学叙述性。非常耐读。(展开)
2 有用 远远飞 2014-01-14 06:44:48
用origin spirits对抗体制解体后的国家以及记忆暴力。我觉得可以多挖一下这里面的得失和细节，比如召唤前和召唤后的变化；召唤后记起的除了家谱还有什么；spirits的力量怎样体现。可是Dr. B 还得研究性别，所以注意力分散了些。 还有就是这种鬼神信仰和社会重构之间关系的理论化问题。之前看社会学/政治学友邻的讨论（坦白讲看不懂专有名词）不明觉厉，但是这本书里面，基本没有从社会/权力结构来讲... 用origin spirits对抗体制解体后的国家以及记忆暴力。我觉得可以多挖一下这里面的得失和细节，比如召唤前和召唤后的变化；召唤后记起的除了家谱还有什么；spirits的力量怎样体现。可是Dr. B 还得研究性别，所以注意力分散了些。 还有就是这种鬼神信仰和社会重构之间关系的理论化问题。之前看社会学/政治学友邻的讨论（坦白讲看不懂专有名词）不明觉厉，但是这本书里面，基本没有从社会/权力结构来讲这种转变的宏观作用。如果可以引用一些框架来解释或批判，是不是更有力量？得开始读社会学理论了。。 (展开)
0 有用 Orchlon 2023-09-28 18:09:11 蒙古
力荐。“萨满”无关猎奇，是关乎历史的记忆与他们的幸与不幸。1. 被迫害(State violence)的怨念，不安与焦虑的记忆不会消失，只会已各种形式代代相传。genelogical记忆("the issue here is not truth, but memory......" By Steedly) 永远是个体的一部分。2.父权制下女性萨满的边缘化与生存困境(与男性萨满相比)。3. 兼顾了学... 力荐。“萨满”无关猎奇，是关乎历史的记忆与他们的幸与不幸。1. 被迫害(State violence)的怨念，不安与焦虑的记忆不会消失，只会已各种形式代代相传。genelogical记忆("the issue here is not truth, but memory......" By Steedly) 永远是个体的一部分。2.父权制下女性萨满的边缘化与生存困境(与男性萨满相比)。3. 兼顾了学术性与文学叙述性。非常耐读。 (展开)
0 有用 purlandplain 2023-02-01 18:20:03 上海
最后一章Baasan一家的故事好令人伤感啊……重要的不是真相，而是记忆和空白，以及人们为何选择讲述某种记忆。
1 有用 今天休息 2019-10-24 05:31:22
哎，我是应该focus在作者的ethnographic approach上的，但看完我却非常sentimental...这个主题有点伤感啊。
0 有用 王布喔 2015-08-31 05:14:45
写得很细致，很佩服Buyandeger田野的完整性，时间跨度很大，从苏俄时期期间日俄战争到社会主义到后社会主义，以及跟藏满中华民国和天朝的关系都有关联。后面把萨满个体的生命织进去，很不错。尤其是中间对少数群体对性别的反思，让人对政权更迭建立自己摧毁少数派的暴力陷入反思，的确是“悲剧的”灵。