On the little-known and darker side of shamanism there exists an ancient form of sorcery called kanaimĂ , a practice still observed among the Amerindians of the highlands of Guyana, Venezuela, and Brazil that involves the ritual stalking, mutilation, lingering death, and consumption of human victims. At once a memoir of cultural encounter and an ethnographic and historical investigation, this book offers a sustained, intimate look at kanaimĂ , its practitioners, their victims, and the reasons they give for their actions.
Neil L. Whitehead tells of his own involvement with kanaimĂ âincluding an attempt to kill him with poisonâand relates the personal testimonies of kanaimĂ shamans, their potential victims, and the victims' families. He then goes on to discuss the historical emergence of kanaimĂ , describing how, in the face of successive modern colonizing forcesâmissionaries, rubber gatherers, miners, and development agenciesâthe practice has become an assertion of native autonomy. His analysis explores the ways in which kanaimĂ mediates both national and international impacts on native peoples in the region and considers the significance of kanaimĂ for current accounts of shamanism and religious belief and for theories of war and violence.
KanaimĂ appears here as part of the wider lexicon of rebellious terror and exotic horrorâalongside the cannibal, vampire, and zombieâthat haunts the western imagination. Dark Shamans broadens discussions of violence and of the representation of primitive savagery by recasting both in the light of current debates on modernity and globalization.
Neil L. Whitehead tells of his own involvement with kanaimĂ âincluding an attempt to kill him with poisonâand relates the personal testimonies of kanaimĂ shamans, their potential victims, and the victims' families. He then goes on to discuss the historical emergence of kanaimĂ , describing how, in the face of successive modern colonizing forcesâmissionaries, rubber gatherers, miners, and development agenciesâthe practice has become an assertion of native autonomy. His analysis explores the ways in which kanaimĂ mediates both national and international impacts on native peoples in the region and considers the significance of kanaimĂ for current accounts of shamanism and religious belief and for theories of war and violence.
KanaimĂ appears here as part of the wider lexicon of rebellious terror and exotic horrorâalongside the cannibal, vampire, and zombieâthat haunts the western imagination. Dark Shamans broadens discussions of violence and of the representation of primitive savagery by recasting both in the light of current debates on modernity and globalization.