This article has three objectives: (1) to give ethnographic accounts of shamanism as practised by the Shuar of Ecuador and of one group of contemporary urban Americans who take the Shuar, as well as other indigenous groups, as their models: (2) to present a critical comparison of those practices; and (3) most importantly, to suggest methodological criteria by which such dislocated ‘neo-shamanisms’ might be usefully distinguished from indigenous shamanisms which are organically related to the surrounding culture and environment.
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