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ANTHROPOLOGY-MATTERS  January 2019

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Subject:

Extended CFP ISARS 2019 - Santiago de Chile, "Relations, connections, cosmologies: shamanism and spirit possession under the ethnographic lens"

From:

Alban von Stockhausen <[log in to unmask]>

Reply-To:

Alban von Stockhausen <[log in to unmask]>

Date:

Wed, 16 Jan 2019 11:55:51 +0100

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text/plain

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The International Society for Academic Research on Shamanism (ISARS) and
the Program of Anthropology, Institute of Sociology, UC, invites you to
attend the 3rd international conference of ISARS which will be held at the
Pontificia Universidad Católica de Chile, Santiago, Chile in *November **27-30,
2019*.

*Call for Papers/Sessions has been extended until February 15th, 2019*

The Official Theme of the Conference will be the following:

*Relations, connections, cosmologies: shamanism and spirit possession under
the ethnographic lens*

The question of what shamanistic practices “do” in any given society has
always been a central one in anthropology, and much analysis has understood
ritual and spiritual experience as connected to other spheres of society,
especially to political and ideological dimensions. This has been
emphasized by anthropological literature on cultures that have experienced
radical changes of political structure. For instance, Piers Vitebsky
reminds us that shamans do not work in a political vacuum (2002); in
possession or shamanic cults throughout Asia, he argues, spirit helpers are
often kings, policemen, generals, clerks, as well as “wild” spirits; i.e.
reflective of worldly difficulties brought about by the onset of a
particular state or bureaucratic system. Possession or shamanic trance in
these cases can often embody a form of resisting or mocking authority, as
Paul Stoller shows in his classic analysis of spirit possession among the
Songhay people of Niger (1993). In a contemporary setting, we are
interested in looking at the intersections of possession/shamanic
cosmologies with globalization and neoliberal policies, as well as concerns
with ecology, climate change and indigenous rights.

However, we don’t want to simply observe that intersection. Following a
host of more recent scholars, we want to go back to more primary questions
– about what shamanism and spirit possession *are* in particular cultural
places, rather than about how they dialogue with, or resist, their
particular context. In Mongolia or Amazonia, for instance, shamanism has
been described as defined by its intersubjectivity (Humphrey, 1996;
Viveiros de Castro, 2007): a shaman is a highly relational being that
mediates between past and present, and between different ontological
statuses, with possession belonging to the whole community. Equally, Morten
Pedersen argues that in the ontological chaos of post-socialist Mongolia,
with many new spirit forms emerging, shamanism in some sense *was *the
transformation or change itself (2011). Shamanism can be defined here as a
transitional cosmology, rather than as a fixed set of ideas or practices.
In Cuba, on the other hand, spirits take a number of forms, as do practices
of possession. Aisha Beliso-De Jesús has understood spirits in
non-substantial terms (2015): as electric currents, electronic
“co-presences” transmitted through media technologies such as DVDs as
practitioners travel between countries. In Mozambique, a radical
distinction between physical and spiritual realities is untenable (Nielsen,
2015), as ancestors live inside people´s bodies, empowering and guiding
them.

In this conference, we wish to go back to ontological basics in relation to
spirit cosmologies, and practices of possession and shamanism. We will ask
what possibilities or worlds shamanism and spirit possession create and
enable in these environments through their practice by experts and
laypersons. We will ask, in a pragmatic sense, what the effects of
shamanism and spirit possession are: what kinds of entities are made
possible via the manipulation of things in the world, for instance, or of
the training of bodies to receive them? We will similarly explore questions
of materials, media and technologies in relation to shamanism and spirit
possession, and ask: can we look at these technologies and corresponding
techniques as generative or expansive of, rather than just mediatory or
reflective of, particular cosmologies? We can further ask, what is the
fundamental role of the senses in spirit ceremonies? In what ways are
emotions and affects central to the very existence of spirits and other
entities, and how are people themselves constituted as persons through
these encounters?

Please send your paper title and abstract (max.250 words) and/or your
session proposal (max 300 words) *on the main theme of the conference *in a
word document by* February 15th. 2019* to: *[log in to unmask]*)

Session organizer(s) are requested to indicate the general title of the
session, a brief description of the main topic (max. 300 words), number,
names and affiliation of participants. Sessions should include a minimum of
4 participants and a maximum of 6.

Although the official language of the conference will be English, proposals
for panel sessions in Spanish are welcome.

More information at http://www.isars.org/conferences/santiago2019

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