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Known as the land of the mountains, Dagestan lies immediately north of the Caucasus Mountains, and stretches for approximately 250 miles along the west shore of the Caspian Sea. With its mountainous terrain making travel and communication difficult, Daghestan is still largely tribal. Despite over a century of Tsarist control followed by seventy years of repressive Soviet rule, there are still 32 distinct ethnic groups in Daghestan, each with its own language, making it unquestionably the most complex of the Caucasian republics. Shamanic practices are still prevalent in this country, where one of the ten lost tribes of Israel can be found. In Daghestan, as in the neighbouring countries of Georgia, Chechnya, and Azerbaijan, these roots lie in shamanism. This book, one of only a handful available in English on the country, contains the texts of some of these stories as well as commentaries on them.
What were the religious beliefs and practices of the early inhabitants of the Caucasus? Some of the answers can be found by looking at the folktales from the region, which is what this book does.
Beneath the rural Islamic society in ancient villages perched among the Great Causasus Mountains, animist tattoos on women and decorations on ritual spoon boxes share symbols that are believed to protect the heart and the family. Three experts have recorded this system of folk medicine.
Islamic myths and collective memory are very much alive in today’s localized struggles for identity, and are deployed in the ongoing construction of worldwide cultural networks. This book brings the theoretical perspectives of myth-making and collective memory to the study of Islam and globalization and to the study of the place of the mass media in the contemporary Islamic resurgence. It explores the annulment of spatial and temporal distance by globalization and by the communications revolution underlying it, and how this has affected the cherished myths and memories of the Muslim community. It shows how contemporary Islamic thinkers and movements respond to the challenges of globalization by preserving, reviving, reshaping, or transforming myths and memories.
All intellectuals driven by nationalist sentiments directly or indirectly are always preoccupied with searching for the most ancient roots of their budding nations in order to ground their compatriots in particular soil and to make them more indigenous (Znamenski, 2007, p.28). In Chechnya, as in the neighbouring countries of Georgia and Armenia, these roots lie in shamanism and the stories in this collection clearly show this to be the case. The history of the Nokhchii (the name the Chechens have given themselves), and their land, is filled with rich and colourful stories, which have survived for thousands of years through oral traditions that have been passed down generation by generation through clan elders. However, legends have blended with actual events so that the true history is difficult to write. The 1994-1996 war destroyed most of Chechnya's treasured archaeological and historical sites, though fortunately ancient burial sites, architectural monuments and several prehistoric cave petroglyphs still remain in the mountains. These valuable relics, coupled with the histories and stories of the elders, provide the people with virtually the only remaining evidence of who their ancient ancestors were. This book contains both the texts of some of the tales and commentaries on them, focusing in particular on their shamanic elements.
This book examines the Russian/Soviet intellectual tradition of Oriental and Islamic studies, which comprised a rich body of knowledge especially on Central Asia and the Caucasus. The Soviet Oriental tradition was deeply linked to politics – probably even more than other European ‘Orientalisms’. It breaks new ground by providing Western and post-Soviet insider views especially on the features that set Soviet Oriental studies apart from what we know about its Western counterparts: for example, the involvement of scholars in state-supported anti-Islamic agitation; the early and strong integration of ‘Orientals’ into the scientific institutions; the spread of Oriental scholarship over the ‘Oriental’ republics of the USSR and its role in the Marxist reinterpretation of the histories of these areas. The authors demonstrate the declared emancipating agenda of Soviet scholarship, with its rhetoric of anti-colonialism and anti-imperialism, made Oriental studies a formidable tool for Soviet foreign policy towards the Muslim World; and just like in the West, the Iranian Revolution and the mujahidin resistance to the Soviet occupation of Afghanistan necessitated a thorough redefinition of Soviet Islamic studies in the early 1980s. Overall, the book provides a comprehensive analysis of Soviet Oriental studies, exploring different aspects of writing on Islam and Muslim history, societies, and literatures. It also shows how the legacy of Soviet Oriental studies is still alive, especially in terms of interpretative frameworks and methodology; after 1991, Soviet views on Islam have contributed significantly to nation-building in the various post-Soviet and Russian ‘Muslim’ republics.
Zelkina (Oriental and African studies, U. of London, England) examines the history of the current crisis in the Caucasus, focusing on the Sufi brotherhoods, mainly the Naqshbandiyya, under whose charge the resistance to the Russians was conducted during the first half of the 19th century. She explains the impact of this Muslim mystical order upon the social, religious, and political life of the peoples of Chechnya and Daghestan, with insights on the Islamization of the North Caucasus and on the current role played by the brotherhoods in the region. Annotation copyrighted by Book News Inc., Portland, OR