Pásztor Emília (szerk.): Sámánizmus és természethit régen és ma - Bajai dolgozatok 23. (Baja, 2019)

Sergio Poggianella: A szakrális táj. A Dalmeri menedék sámánja

A Sacred Landscape. The Shaman of the Dalmeri Shelter

and myth and we add objects - in our case (to be demonstrated) the stones and other non-utility objects discovered at the Dalmeri Shelter - that developed round the figure of the shaman11.

Staying on a theoretical level, to study these finds and identify their value, aesthetic, ethic, social, economic and political, we propose the object-specific12 view of material culture, where objects and subjects open a dialogue, independently of their distances, in time, space and culture. In the object-specific mode, objects from diverse cultures are not in competition among themselves for their aesthetic qualities, but interact with their ethical and symbolic values, showing that meanings are not intrinsic to the object, but can be interpreted starting from how the objects are used and seen by the various subjects. As Christopher Tilley underlines "Material forms are essential vehicles for self-realization (conscious or not) of individual entities and groups, as offering a fundamental non-discursive mode of communication. We "speak" and "think" of ourselves via objects"13. "Material forms are essential vehicles for the (conscious or unconscious) self-realisation of the identities of individuals and groups because they provide a fundamental non-discursive mode of communication. We talk and think about ourselves through things". So every object tells a particular story and all stories intertwine with the world as experienced by individuals.

Each subject in turn has a different perception of the object and this implies that, as Appadurai14 says, the objects of material culture have a life of their own, social and we add, cultural. Given that the impression and interest that the object creates in the anthropologist, can differ even considerably from those caused in an archaeologist, or an art historian, in a collector or in one who calls himself a connaisseur, we think a multidisciplinary approach to be desirable. The complexity of the social relations triggered by the object, tangible and material or not, whether craftwork or an ethnic artefact, a work of art, an installation, or any other art, even including the landscape - this last ingrained in the shamans' world - creates an open relationship dialogue, that can be better analysed from an object-specific perspective, starting from the meanings of the object itself.

As still regards the theoretical aspects of the research, we believe it necessary to adopt a multidisciplinary approach, open to involvement all human sciences. A human phenomenon is to be explained in various complementary manners, which as George Devereux underlines: "shows both that the phenomenon is real and can be explained, and also that each of the explanations is 'complete' (and so valid) within its own frame of reference... So [for example] the true 'ethno-psychoanalysis' is not 'interdisciplinary', but multidisciplinary, because

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