By Gabrielle Wittkop
«Mes carnets d’Asie ne sont rien que des notes personnelles, impressions griffonnées sur mes genoux, au bord d’une rizière ou dans un bus de fer-blanc, couvrant des pages et des pages barbouillées de sueur ou étoilées de pourpre par un moustique gorgé mais vaincu.»
En revisitant ses souvenirs rapportés de Thaïlande et d’Insulinde, Gabrielle Wittkop a élaboré – avant sa disparition – ce parcours idéal où le temps s’incline devant une région à los angeles richesse infinie. Carnets d’Asie oscille entre le magazine de voyage et l’intime expérience extrême-orientale : chaque récit nous plonge avec une sensibilité exacerbée dans des cultures, des épopées mythiques, des instants de vie uniques.
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Extra resources for Carnets d'Asie
Sample text
That was the moment a huge bear picked to attack him, knocking his rifle out of his hands, mauling his face and body and leaving him blind. He became a masterful singer of traditional improvisational poetic songs, and was convinced that the bear knew exactly whom he attacked. E. Sharpe who have helped bring this book together, especially Leslie English, Ana Erlic, and Patricia Kolb; and to all who have tried to help me understand shamanic worldsthey know who they are. Notes 1. Compare Mircea Eliade, Shamanism: Archaic Techniques of Ecstasy (Princeton: Princeton University Press [Original in French 1951], 1972); loan M.
Translations were previously published in the journals Soviet Anthropology and Archeology/Anthropology and Archeology of Eurasia and Shaman: Journal of the International Society for Shamanistic Research. Library of Congress Cataloging-in-Publication Data Shamanic Worlds: rituals and lore of Siberia and Central Asia / edited by Marjorie Mandelstam Balzer. p. m. Sharpe, 1990. Includes bibliographical references and index. Turkic peoplesReligion. Siberia (Russia)Religious life and customs. 43dc20 96-28497 CIP Cover: The cover art is adapted from a drawing by Vasily Parnikov, Sakha (Yakut) artist, one of the first to portray shamans in a positive light in the Soviet period.
Chadwick in 1936, but this criticism did not result in abandonment of the former concept. Only in the past twenty or thirty years has a marked change occurred: the assertion that the mind of the shaman is characterized by deviations from the norm is no longer satisfactory to many scholars. However, the idea of the neurasthenic shaman is still alive today. Is it correct? Is the shaman sane? It is time to have a clear answer to this question. The shaman is not a haphazard figure in the history of humanity.