Shamanism is a bit of a misnomer. Not really a religion, but a set of spiritual practices originating among the Tungus of Siberia, shamanism is now conveniently applied to native peoples around the world. In our love of easy classification, we like to say this belief is similar to that belief, so they must be a type of religion. In fact, however, “religion” is much more integrated into the daily lives of indigenous peoples and specific beliefs vary widely. Nevertheless, we understand possession and shamanism, and we apply them as categories to try to make sense of it all. Lewis does so with an anthropologist’s eye, finally in the last chapter addressing the psychological questions. It is often claimed, for instance, that shamanism is a form of mental illness. What seems clear to me is that shamans are responsible for preventing injustice from getting too far established.
And that brings me back to prophets. Prophets, particularly among those who study the Bible, are often seen as religious authorities. It seems to me that prophets, as opposed to priests, grew out of the untamed concern for justice typically exhibited by shamans. Priests are establishment religionists. They support the government and the government supports them. Temples are built. Religion is regularized. Prophets, however, can come from anywhere. They are liminal figures, complaining, in God’s name, when injustice appears. They don’t support the status quo just because it makes people comfortable. In other words, complaint is often the only way to make the divine will known. They are the heirs of the shamans. One thing that’s pretty obvious—whether you live in Siberia, Israel, or America—shamans are still sorely needed.