Agria 42. (Az Egri Múzeum Évkönyve - Annales Musei Agriensis, 2006)

Hoppál Mihály: A samanizmus „népi vallás’?

VITEBSKY, Piers 2001 Shamanism. MacMillian. London. VOIGT Vilmos 1978 Shamanism in North Eurasia as a Scope of Ethnology. In: DIÓSZEGI, V.-HOPPÁL, M. (eds.) Shamanism in Siberia. Akadémiai Kiadó. 59-80. Budapest. 1997-98 A magyar ősvallás kérdései I-II. Ethnographia 108. 365^18. (I.), 109. 71-96 (II.) Reprint in Vallástudományi Tanulmányok No. 4. (2004). 2005 Survival of Shamanic Vocabulary in Hungarian, in: PENTIKÄINEN, J.-SIMONCSICS, P. (eds.) Shamanhood: an Endangered Language Novus forlag. 191-198. Oslo. WITSEN, Nicolaus 1672 Noord en Oost Tartaryen... Schalekamp (1785) Amsterdam. WINKELMAN, Michael 2003 Shamanism and Survival. Cultural Survival vol. 27. issue 2. 12-14. Mihály Hoppal Is Shamanism a Folk Religion? The importance of local spiritual traditions seems to be evident in the study of both folk religion and shamanism. Recently it has been thought necessary to replace the vague and somewhat overused term shamanism with the new term shamanhood. The former, as elaborated and presented by Eliade, offers only a very abstract scheme to a worldwide phenomenon which has never in fact existed in that form. Consequently serious research has had to concentrate on the local variants of shamanistic phenomena and traditions. The local shamanic lore is deeply rooted in the folklore and mythology of the given ethnic group and provides mental models for creating a world view. (A.-L. Siikala 2002:109-111). Mythologies are usually "the most persistent mental representations, which survive even the most radical historical changes and continuously carry the past into the present" as Siikala puts it - "... The life of mythical traditions is characterised by the inherent conservative nature of its basic structures and even themes..." (2002:110.) That is why one can state that local folk religious 461