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This article traced the construction of the Mongolian term and concept böö mörgöl, which denotes ‘shamanism’, later developed to böögiin shashin meaning ‘shamanic religion’. Although the term bö’e (alternatively böge or böö), referring to spiritual practitioners such as shamans, appears early in the literature from the thirteenth century onward, the combination böö mörgöl and khara shajin meaning ‘black religion’ is fairly recent and first appeared in sources from the nineteenth century. Its latest version, böögiin shashin, has an even shorter history dating as recently to 1980s, and has spread rapidly over the last two decades. I argue that ‘shamanism’ in Mongolia has been constructed in scholarly works mostly by public involvement and shamans themselves. More precisely, academic discourses have played a key role in institutionalising individual spiritual practitioners in two fields, first by creating a history for ‘Mongolian shamanism’ and second by creating archetypes for miscellaneous spiritual practices and practitioners. The concept böö mörgöl have been used in translating and importing the Western construction of ‘shamanism’ while in the next step of development, böögiin shashin was important in institutionalizing a national religion of shamanism versus world religions. As a result, Mongols have an original religion which has been the main building block in constructing Mongolian ‘nomadic civilization’. Keywords: Mongolia; shamanism; shamanic religion; institutionalization; academic knowledge production
In Asian Ethnicity Vol.11 No. 2, 2010. pp. 229-38
Contemporary shamanisms in Mongolia2010 •
The aim of this paper is to outline the current situation of shamanism in Mongolia. It examines the relationship between shamanism and ethnicity, the phenomenon of urban shamanism and the emergence of shaman associations and shamanic enterprises in Ulaanbaatar. The study is based on a year-long fieldwork in Mongolia 2004-05, during which the author came into contact with the two most influential shamanic associations, the 'Golomt Center' and the 'Heaven's Dagger' association and had interviews with the members, and attended a number of shamanic rituals that they conducted. The field study was conducted at a time when these associations and enterprises had already 'grown up', i.e. they had recruited a vast number of members and attracted enough clients to operate, but still had not reached the stage of economic prosperity. This was also the time when the partly conscious attempt of forging a standardized Mongolian shamanism mainly from Darkhat and Buryat sources and the recreation of Khalkha shamanism began to take place.
2014 •
The paper concentrates on the transformation of the religious field in 17th and 18th century Mongolia, focusing on the discourse formations which accompanied the missionary strategies the Tibetan Buddhist monks employed to win over the Mongols to Buddhism. By drawing on a variety of Mongolian sources, from biographies and chronicles up to legal documents and terminological dictionaries, the author argues that the encounter between shamanic and Buddhist religious specialists led to the creation of a religious “other” and the reification of a böge-ner-ün sasin, a “teaching of the shamans”, most likely influencing European Enlightenment and post-Enlightenment constructions of so called “shamanism”.
Christian Demonology and Popular Mythology. Ed. Gábor Klaniczay – Éva Pócs in coll. with Eszter Csonka-Takács. (Demons, Spirits, Witches II.)
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