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Living Landscape of Knowledge

Living Landscape of Knowledge

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Published by: Ixtlan on Jun 27, 2012
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The Living Landscape of Knowledge 
 An analysis of shamanism among the Duha Tuvinians of Northern Mongolia 
Benedikte M. Kristensen
Institut for Antropologi, Københavns UniversitetSpecialeafhandling til Kandidateksamen, Specialerække nr. 317
Chapter One: Introduction
1.1 Formulation of the problem1.2 Recent work on religion and tradition in the region1.3 Historical background1.4 Present life in the taiga
Chapter Two: Shamanism, Landscape and Knowledge
2.1 Shamanism – definition of a highly contested term2.2 The shaman and shamanism: A historical overview2.3 Landscape2.4 Shamanic knowledge
Chapter Three: Fieldwork and Methodology
3.1 Anthropologist, adopted daughter and ignorant child3.2 From participant observation to experiencing participation3.3 Chosen by the spirits
Chapter Four: Land of the Living and the Dead
4.1 The iconic Landscape4.2 The natural law and the rules4.3 My tree is my fate4.4 The shamanic ritual
Chapter Five: Nomadic Life- moving from place to place
5.1 The neighbourhoods of spirits and humans5.2 Decolonizing the camp5.3 Migration as a ritual
Chapter Six: Flexible fates and unsafe bodies
6.1 Sacrificial trees and oboos6.2 The corporeal and spiritual aspects of being6.3 Seeing through the eyes of the spirits
Chapter Seven: The Shaman who went to Town
7.1 Going to town7.2 Shamanizing in town7.3 Shamanism as a commodity or shamanism as a secret - the end of flexibility or a potential for change?
Chapter Eight: Conclusion and perspectivesBibliographyNotes
1. Map2. Mongolian terms3. Photo illustrations
My gratitude goes first to the many Duha Tuvinians and Tuvinians in Mongolia and in Tuva who generously gave me so many insights into their lives and shamanic traditions. In Mongolia I especially want to thank my adoptive parents Gompo and Centaling and my host family Erdemchimeg and Bat-zajah for inviting me to live in their homes for several month, for the guidance they gave me in my research and for their warmth and kindness as the friends and relatives they became. My gratitude also goes to "my dear brother" Dakdji for his patience and generosity in several interviews and conversations and to Ojombadum, who helped me transcribe my fieldnotes, and came with interesting comments on my material. Moreover, I want to thank all the Duha Tuvans, Darhat and Halh Mongols without whom this fieldwork could not have been done.
In Tuva I want to thank the shamanic organisation "Toc-Deer",the president of the organisation Mongush Kenin Lopsan, all the shamans working in the clinic and clients in the clinic for letting me work both as a shaman and an anthropologist among them.Moreover, I want to thank my Tuvan friends Maja Salchakovna,Tatjana Ondar and Nikolai Abaev for their help in my research and for their warm friendship.
I also want to thank the financial support of "Kronprins Frederiks Fond", "Lise & Aage Dahls Fond", "Feltarbejdspuljen", "Ølgod Rotary klub" and "Ølgod Elforsyningsfond" , which made my fieldwork possible.
In Denmark, I would like to express my gratitude to my supervisor, anthropologist Finn Sivert Nielsen, who has thorouhlreadandcommentedonmdrafts.MoreoverIwan

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