B42 TAMAN SHAMANISM, Semi Sharsaizen; Taman Shaman; Ths Spice World and Spi Mediuns Traneentiam in Sharan References and further reading Adkins, Jane Monn 1989. Te Are and ‘Pols of Wana Shamanicn. Bekele. Univesity of California Pes Belwood, Peer. 197% Mai Couto the ‘Pach: The Peary of Sothace Asean the Pail. New York: Onfond Univesiny Pres Besnstin Jay H 1997, Spintr Capraned in ‘Stone Shamantom aed Tdi Medicine ‘among the Taman of Borne Boulder, CO: Iynne Rienner (Cindi, Nun. 1976: The Religion ofthe “Hong Bua Bango Sian Soca. lade, Mica. 1989. Reprint. Shaman Arde Teiqusof Bata, Tearoom, the French by Willard R. Tak, London PngsinArkans, Orginal ein, New York: Bollingen Foundation, 1964 Endico, Kirk Michel. 1979, Bech Negie ‘Relgon: The World View and Rich of ‘Hann and Gathering Pepe of Pein “Malaya. Oxiod: Clatendo Pres Graham, Penelope. 1987 ben Shamanion An “Anal ofthe Ebmgraphi Lieeare. ‘Ocesinal Paper ofthe Deparcment of Anthropology, Research Scho of Pacific Srades Australian National Unive, Canter, Aural Jey Sin, 1893. “Canoes forthe Spirits: Fo Types of Spire Mediumahip in Cental Kalimantan.” Pp. 151-168 in The Sem ad the Uno: Shemanion, Mediwmion and oxen on Borne. ated by Robert L ‘Winer Borneo Reeuch Council, Monograph Seis, vl 2. Willamsberg, VA Borneo Reetich Council Keshav, va Masi 2000.4 Sad f rune Das Raligion Fi Privhood ona ‘Fonte of tam. Booneo Research Counc Monograph Series no. 4. Palips, ME: Borneo Reeuch Counc Kip, ita Sih, and Susan Rodgers es. 1987 “Indonesian Relgion in ein Tucson: ‘Universy of Arizona Pres, Lerman, Carol 1991. Taming the Wind of Des: Pyholgy, Medicine and tin ‘Malay Shamanic Pormance Berkeley, Lot Angels, nd Oxford: Universi of Califor, Pres Metz, Heemisia. 1996. Explosion in ‘Philippine Foklor. Manila: Arnon de Masia University Pee Rousca, Jsdne. 1998. Kayon Religion: Rua ‘Life ad Rigs fm in Cen arn, eile: KITLV Pee. Saber, Cif 2001. Ser of Poe Wide of Play Kuching Tin Jageh Founda, ‘chive Hane. 1968 gee Religion: The Conction of God amon a South Boraco People Talat by Rodney Needharn, The Hague: Marinas Nib Schl, Arne. 1997 Small Serf: Religions (Chang and Cull Iden among he Nac of nda. New York: Oxford Unvesi Pree. Slat, Bema 1994, Nomad: ofthe Borneo ‘Rainfrse The Ecmomic, Poti and eaog of Seng Dun Hono Univer of Hawai Pre Spiro, Melford F. 1967. Burmese ‘Superanraim: A Soudy i the Eolnation and Redacsion of feng. Englesoed CLS, Nj Prence Hal Winsede, Richa, 1961. The Maley Mapician Bung Sharan Seve and Su Li Routedge and Kean Paul Winer, Raber Ised. 1993. The Se and she Univ: Shamenion, Medien end Pram ix Boren Boren Reese Counc Monograph Sens, vl. 2. Wiliaruber, VA: Bornes Reeareh Coun TAMAN SHAMANISM (BORNEO) “Among the Taman of Indonesia, form of healing ie oil widely praeiced thae manifests some spects of classe shamanism. Those who practice healing rely completly on thei rel ions wich the spiris Background “The Taman are Daya (non-Muslim Borneo indgene) ethnic group of 5,000 inhabiting ten stnall villages along the Kapuas, Mendalam, land Sibau Rivers upaream of Pucusibau, the Larger town in ehe Kapuas Hulu regency ie ‘Were Kalimantan, Indonesia. The remoteness of he wea contebutes tothe perstence oft Alional ways of life, but it olaion has beenalleviated somewhat by che advent of 3 small fipor: in the 1970s and a paved road co Por: tianak in the 199%, With the Embaloh and Klis peoples, che Taman focm a larger ethno linguistic entity ealled Malok by outsiders, ak: though some local scholars have recently eee ‘ommended the appellation Basuaka as @ preferable substcute. The Taman are believed {o have lived inthe Upper Kapuas at leas since the seventeenth century; intriguing evidence from legends and research in the statistical sty of thei vocabulary suggests a much ear lier link to Sulawesi, and specially Bugis. Te- diy, the Taman Frequendy ineract with Chi- ‘ese, Malay (Muslims, often Dayak convert © alam), Tpan, Kanes, and Buk people ‘The Taman economy is based on shifting fice cultivation, supplemented by the sale of produce and forest products in Pucusibau’s morning bussar, rubber tapping, and timber ting. Febing, hunting, asd gardening also oneibute ro cher subsistence CChristanicy was inuodueed by Catholic Durch pastor during the colonial period, and ‘more recently through Protestant churches, no {ably the Evangelical Church. Mass conversions ‘were cacried out inthe 1970s, and most Taman Ie Catholic excep in the wiles on the Sibat Rives which have a Protestant majority. Many ‘Taman have converced 0 Islam, bur with few ‘exceptions they ceae to identify dhemeelves as ‘Taman once they are Muslims, Relations are amicable besween persons ofall ts, ‘The Centrality of Shamanism in Treating and Explaining Illness Despite its hererodoxy and unlatering associ tion wich idolaty shamanism is extremely im portant forthe Taman, since iti the cemedy both of fst resort, and in some cases, last re sort in treating ines. Taman shamanic curing {ses no medicine ies purpose isto cet ilk esis (or those aspects hereof) for which there ino medicine, More precisely ic reas illnesses resulting from the attack of sai (pit) on a persons mumangat, The later term re pewon's image asin what one see ina mirror, br something containing + persons identity or fsence. Unlike the English word sou, which trl henceforth be used 35 2 gloss for sumangae, itdoes not refer to paychalogical processor personality structure. A persons sumangat has TAMAN SHAMANISM B43. the same experiences asthe person, but it can Separate itself from the pereons body, cave, snd materiale "An individual has cight sumangat. AI but ‘one “original” sumangat may leave the body, ‘expecially during seep, at proved in deems. “The seven sulethac can wander ae not fcher individualized az o name, function, pesonale iy of location in the body. The majority of dreams are considered harmless and norm ‘hough all dreams are bdieved to contain i porcine ening psa somes o i fags, and are taken co emerge from acu journeys ofthe soul Some dreams, however, ign special danger, suchas incerfrence with the eecendy deceased, and may require ccual ‘actions or protriptions The further a suman {gat wanders, and che longer itis absen:, che tore perilous che outcome "A si is any animal or osher nonhuman spirit uunarached co a body Sai are believed to Ive an tanseen word and eo be found outside the vile Tages in the forest, in cereain tees, especially banyans (Fic), localities in rivet, gts, and the like. S:i are considered eyically moral petulant, and vicious. They act mpul Svely au well af intentionally and out of r= venge. They can ease illness by shooting an lunseen objet into 4 petson’ soul. They may sack a soul by punching sparing, biting, or lowing i. They can also cate illnes by lod ing themselves In a person's soul. Most Simple tor boy pare laces age atrbuted £0 cus In fed on a soul, Infections and oder mae riows internal Ulnestes are atributed 10 2 soul being stabbed or burned by 2 i while aside 1 petson’s body. There serious inesses are be- Tieved to be caused out of vengeance en the ptt ofa sai for some behavior artibutel toa patscular person. The victim of sprit tack fay nor have knowingly committed any ation harm or insuking to 2 sai bue may inno- cently share the name ofthe offended si “Treatment by Shamans “Taman shamans (ald alien are able © care ilneses caused by sa in pare because they are the only persone who can not ony see chem bur have ongoing slasionships wid dhe, Few non baliens report ever baving sen 23 "The fist stage of alin treatment is rob certain stones over body parts, including but844 TAMAN SHAMANISM not Finite 2 the parts about which 2 com: Plaine made. The wcsiment called babu, thick derives from s Malay word meaning pluck” or “exact” Bubut is condicied 16 creas ils cased bythe ack of Ssh brine the ean at sep of al other Salen cies. Certain highly poled sons gen smal woven from tay ced Berane ie wed. The sone sed in bob re nor ordnuy sone but ae dough to be sli ied spits that represen the wl ofthe pe sons in te balers houchol. Most ae back palished, and sounds (Emale spi) o long nd round (mle spi ina ze tha fi caly in che band. Some ate oddly shaped bu ‘tooth Before being subd on the person the sone is dipped ints decoction of cashed, ehh cur gins plant, untaly he ground sizome oF tantemu (Curia sentria), ough sr Reem lags) leaves tay alo be wed hand are preeced in cating children, The tales ot only stokes the wex stone ore the shin but deply squeezes and sometimes blows on the patients flesh The cur ir reveled in the remoral of a small objec, usually 2 day pebble, fom under the wane Gad ppetedly the pate Heh, which dope audibly in + bev fel by the balls. This object mus be “fe to the bubut stones to prevent the ot tested dacase from fying int the bales idye The normal payment iss cup of um The net ceemony, meng ivaves ling back the patents abrent sou'A balen Brought othe paints hove in the evening ‘yrnging ae only bubut stones bc # much lager eke, ale tcengen conan sons cll bon fit "Aso ted es wooden pole fied with «hooked mec py called a Darga he word be rom which the words Dargai and mangas dev, means “hol Ts pole planted ino pu next the wien gen and rte tthe rop to house pot facing Gcaward (he direction ofthe tng sun, sme Balising te lving. The buen wens bee, cle eng. thn are covered with cae bell eae ge when she aon pulls down on the pang in prepuation forthe ceremony the bales subs her ace and hands with + magico Cale pol mika cop of pel ie tht I ofeied wher covers henlhwch a lane or 2 cloth called fain durih (se istration in Bernstein 1997, 122), and crouches while ‘gasping the pang. (The feminine pronoun is ted in reference to balien because about 90 percent of them are women.) As the balien chants, her sou ie carted by the boca kit om 2 tsp in 4 eanoe manned bythe bate bubut. She ists vaous spire houses, searching for the pe ‘ene missing yal. She may Bnd that the soul is being held by a sai and may plad with cco recur the soul in exchange foe small figurine Called a suckle, which is carved iaso a haman shape (further illuminating the Taman soul concept), She then must make ber way back, sometimes bringing the soul wih het. Th en fire journey is narrated, usally in an atcha dialet lite understood by those who ate buliens. ‘Acer emerging from under the cloth, the balien advises the patents family ax to the cause of the illness and ay insact a family member to presenta second sulcale a = speci fied location co assure the release of sek per sori oul "The next lve of therapy offen involves owe baliens working together Te bepne early in the ‘morning and is not fished unl late in the a teenoon, Besides balens and family members, many guess will ated the ceremony and must be created with hospitality. This ceremony, called a mali or 2 maniang is slar toa man sit bur dfs in cha ic equites the balens aF- fer locating che missing soul to travel with a ‘number ofthe patients kinsmen and suppert 3 tothe spor where che spre hs taken it To ‘atch the soul they se thir equipmene ae they Aid ae the patient home, but fr a different prpote. Ina manga they use the pangait and Stones o enable thee own soul to eave, but heee they summon the spirits, Biaging chem neat so they can snatch the patient sot rom the opcit who hold it, capturing i ina vase, bringing it back, and reinserting it into the body of the patient, who has been home the whole time ‘An even more advanced technique, a meni deni isa farther elaboration of manga, in wich the balien wosks a the patients house ro Tocate ie soul. eis che tep taken after a ala, performed only when the patients soul is thoughe to be in grea jeopatdy, whether fom illness or an inauspicious dream or deach. A rmenindean isthe only ceremony 2 balien mayperform for reton other than dhe eeatment Dilles oct initiate «neophyte bales. ‘Whereis che previous pro ceremonies in volve tavel on ap earthly plane, 2 menindoani Tequises the Further sep co heavenly fight. A Imenindosni ures a specific chant, simang mani Cesing ap" chant) and specific some, a Baru bas (eagle stone), not used in previous teremonie. The chant may stove wo hours, compared with twenty forty minute for a ‘manga. The balien performing x mangait in duces through lation under 3 dod ox bla Jet “shamanie sate of consciousness” (HHarnet 1990, 21-39}, but in performing a menindoani the balien confooms tothe deBcing criterion of 2 shaman a8 2 petson who employs "a trance Sete in which his sul is believed to leave his body and ascend ro the sky oF descend eo the tanderwodd” (Eliade 1964, 5), In another ceremony, taba bus, the balien chance the timang manik but does not use pangat, efecing soul wave instead chrough the beating of 2 drum on ewo consecutive hight: No fisthand, observational accounts of this ceremony exist Tom Harrison, whose re port was based on the tetimonies of trce non- Eaiens he inserviewed in 1962, described 2 cer mony called belian maniang bulu ayy sera that corresponds with bak bus, excep tha ic tras said to last for sx nights (Haresson 1965, 362-263). The name detives from the deco- fated bamboo poles used, Harisson also men tioned 2 ceremony, no longer practiced by the 19806, in which the provisions were dou and to decorated bamboo poles were used in fxead of one. “The nest cetemany, mengadengi is per formed when an illnes that may not be severe is tought 0 be the resle of spice vietimiza tion and may indicate thatthe person treated till have to Become sbalen. Ie involves (wo oF nore baliens and requite food offerings con- tained either ins tay placed om the floos ora pleform: made from wooden boars and sus: pended from a ceiling rafter draped wich a lot, funcioning asa offering structure. Also {wed is an unripe areca palm blossom (mayne (Pinang) to determine whether che petson will feed to become a blien. Chants are made co invite spirits from the surrounding area. The baliens, wearing special blouses and other fi cry, dance around che offering structure, 2 Companied by percussion shythms made on TAMAN SHAMANISM 845 bowls, gangs, and drums. The person being treated may join the dancing if he or she ‘wishes, While dancing, each balien cartes a bundle of leaves including one fom the cond line plant o palaily (a), in one hand and. a bowl in the other hand. The baliens see the Spits as they descend and tap ther with heir Teaver st which time stones drop 38 by magic into thet bowls. These bowlt are displayed, collected and later given tothe paint. Ar the tnd of the aight the blossom is stoked with fantama and is ercked open and examined (Gee Bernstein 1993, 196-197 fo illustration). the ripe ae sen to be hook-shaped, i isa sign that the peson must become a balen ‘The Basis of Taman Shamanism “Te balien does aot conscouly choose her pro- feston but elected rough 4 proces of il- nes, treatment, and ceremonial induction. The process begins with an indistinr illness chat ould affect any person, and may include such Symproms a gutroineinal disorders of ail fess that seem to tee from one part ofthe body to another Overtime, and 34 ueatment Continues men and young people ofboth sexes “sual select themselves out of get selected out ofthe proces, Those who become baliens a iy marure, often ede women. Becoming a balen is considered 2 fate dete mined by sai Balien stus is noc only not ‘ought vokunarily but i avoided. In fac, any- fone who wanted to be a balien would be con Sider inauthentic (Ut is possible thar some people deste wo become belicns but do noc mn it precisely For this ceason) Balen int mate and familiar elationship with che spit domain begins with illnesses and other expe fences that ate intexpreted overtime as distr bance fom a spc Like ordinary illnesses, che bales predisposing condition is believed to have been sent by some spsit purposely, but notin order to harm them in the more oxi tary sense, cven though the trgee may suffer dnd may even die if not healed by becoming balien, stead the Signe of chese illnesses ate recur dreams that continue wo disturb and preoecupy the victim. ‘The victim may long fo ‘reamed: of peion or conetanty see the imagi>846 _TAMAN SHAMANISM Baliens and candidate gathered fra group portrait during a menyarung ceremony Sibeu ily, August 1986, All women care baja kalawa, a blouse worn only by them, No such garments woen by male balins. (Courtesy of Jay H. Bernstein) nary person in waking ie, following ¢ with no awareness of having wandered of. The vitim may Fequently faint, cy, of fel sad eno ap paren aon. The balers initiation isan elaborate and ex. pensive ceemony called menyarang, Eecause of the high cost of holding thi ceremeny, yeas ‘may elapse berween the mengadeng at ind ‘ated the candidate was to Become a talen and the fll ination to nally resolve the cond tion, In the interim, the candidate cannon se the stones, though they may reveal ter iden ‘es tothe person through dreams Up «o ten alien participate (ce photo) in menyarung, atleast one of whom must be « rman. I lasts for cheee days and nights followed bya day and night of rest snd a fnal night and zy. The ceremony involves dancing ad one catching asin the previous mengadeng cee ‘mony, but i far more elaborate in ie provision ing I isa public event, arended by as many at fone hundred guests at some times, The eandi- date must participate in some dancing snd suse catch 4 stone on the ast night ofthe cee mony. All the stones collected. become the propery of the neophyte, for whom they be ome occult instruments for eating patents ing hooks (ne), which are then embedded in the flesh ro enable the novice co fel and re- ‘more sai and smile piercing (Choogh not ex bedding) of she outer eye tis, to “lean” the tyes and enable the person to es After the ceremony i complet, the person is formally authorized o be employed asa bale, though in praca erms she lars the vasious techniques one by one cough apprenticeship, starting with the simples, bubut Practicing healing actives enables baliens overtime to resolve thie own dificultes. Since much ofthe balers work, including all ofthat peefoemed by lee experienced persons, Involves no soul ight bur ony extractive magi the bilien does not Re the chase primal model ofthe shaman embodied in Siberian, Inuit, and (Central Asian practiiones. Indeed, only the most experienced baliens ace able to exceute ‘the menindoan ceremony, which bes satis {he protorypil criteria of smaniss. The exis tence in many societies of healing regimes that include both shamanie and nonshamanie tech niques led Michal Winkelman to inode the tecin sbaman/beaer (Winkelman 2000, 73) Which seine characernes che balen. aliens work together in certain ceremonies and ate associated loosely ehrough thir trad tions, bu they have no other common interess binding them together The origin of the whole Baliea wadition is arsibuted to Ping (Grand smother) Siunsun Amas, an ancestial goddess who had the power to revive a peron who had died, and who guides sous 10 the lind of the dead. She was the fre baien and std eo have dictated the rules, methods, and customs fo- lowed by baliessw the presen day The domination of shamanic healing work among the Taman by women is ineriguing to anthropologists, since itis not a peripheral eu of rebellion organized by asubaler category ‘of people, which isthe ussal explanation of such phenomena. I is posible thatthe key les (aelease in par) in the experiences ofthe sexual longing and sense of victimization often de seibed'2s harbingers of thet destiny by chose ho subsequently become baliens. t would be worthwhile co explore mote deeply and com: pute aythologiee about che oxgins of healing fradicons among the Taman and other peoples eanaase reas eee ee eSee lo: Indoacsian Shamanism; Marut ‘Shamanism; Sema Shamanam; Souheast ‘Asian Shami References and further ending: Becnucein, oy H. 1993, "The Shamans esting: Synprons, Afficcon, and the Rex inception of Une among che Taman.” Pp. 171-206 in The Son ana she Unser ‘Shaman, Medthip and Posesion in Bomeo Edited by Rober L. Winslee Boro Research Councl Monograph Series, vol 2 Willamsburg, VA: Borneo Research Couned a 9r Spris Caprredin Se Shamanism and Tadionl Medicine omg the Taman of Bores. Boulder, CO: Lynne Rieaner, lade, Mics. 1999 Reprint. hemi: ‘rch Tnigue of tay Tanned ore the French by WillrdR. Trask. Loan Pengsin Arkzna. Origzaleition, New York Bollingen Foundation, 194, iarner, Michel. 1980. The Way of th Shaman “A Guide to Per and Healing New Yorks Hurperand Row Hirata, Tom. 1965, “The Malo of Kalimanta: Echnolgial Note” Sarawak Mascur Journal 12: 236-350, King Visor. 1985. The Malo of We Kalimantan: dn Eeopaphic Say of Social Inegualiy and Soil Change among Indoncian Borns Pepe Veandsingen van het KoninkieIicout vor Taal Land- en Volkennde, a. 108, Dutch Netherlands Foi ‘Winklian, Miche. 2000, Shemanio: The ‘wal Eloy of Comsioun and Healing ‘Westport CF: Bergin and Gave. THAL SPIRIT WORLD AND SPIRIT MEDIUMS Traland is « Buddhiee country. The people of Thailand, like other Southeast Asian peoples, alsa practice an additional eliion o dual ss fem that i entered around spss. These spi= itscan be powerful protectors, and people go to them for protection from danger and help wih ear This Ftal sate has its roots in indigenous seligions predating Buddhism in Southeast fsa, Having thet roots in dilferene societies, these religions were noe identical to shamanism tf the clasie¢ype found in Siberia, Neverhe im thei dealings with the spirit world, ‘Thai spit mediums employ methods similar 1 those ofthe Siberian shaman, such as inv: ing che approach ofthe spiris and alered sates cf consciousness Spine (pir) are often the ghosts of dead hu: rans, but they can alo be the spirits of natural thenomens, such at trees and streams. Impor- fane spits are usually the ghores of known eople, either historical or enythological, and Stories ate told about thei histories Indeed, the more important spite can legitimately be called divinities. Smecimer the Vedic gods of India, such as Indra and Brahma, who are im oranc in Buddhism, are insalled as protective {pirts. The Erewan Shrine (more properly the Brahma shrine) in Banghok sa well-known ex ample, The fou-fced Vedic god Beahina i in- stalled there ar the protective divinity for the Site of che Erawan Hotel and hae become very popular with the public as a divine patron who ‘an grane wishes The eprt word is, ftom an orthodox Bue: hist point of view, an ambiguous and poten tally dangerous thing. "The Thal have histon- ‘ally defined themselves asa Buddhist people, and Buddhisen defines the spirit tligion 26 ‘orally woublesome, frit invalves the ling (f anitals and is addressed ro amoral superna tal Fores, For instance, i it explicitly and sticdly prohibited 10 make sacrifices to spirits curing Buddhist Lene. The spirits of socially tcceptable cults aze chus generally said ro be Buddhists or protectors of Buddhism. These spirits observe the Buddhist sabbath, defer ro tmonks, and cannot recrive sacrifices during Buddhist Lene. Furthermore, many of the im- portant ruelay spirits of the eradiional Thai Sate were sad to be the spirits of deceased princes whose political lgiumacy ress in pare {en their pron weigisiy. “The Thai spire hierzchy sracrorally paral the raditional social hierazchy. Under the tradicional system thee wat global inception cf sete, ertorial, and domes eats within 2 Single ritual-com-polcal famework,