Due to the colonization process of the Russian Empire, in Siberia during the 18th century, the term “shaman” emerged to describe specialists in indigenous rituals and ceremonies.
20th Century
“Shaman” in Europe
In the 20th century, “shaman” spread beyond Russian territory, reaching America and gaining global popularity. Consequently, discussions about shamanism often carried imperial and exoticizing undertones (Alberts, 2015). Various European researchers traveled to Siberia, producing drawings and writings about “shaman“. However, some dismissed them as charlatans or individuals with mental disorders.
At the beginning of the 20th century, some anthropologists began to study shamanism more objectively. They compared shamans to psychoanalysts (Levi-Strauss, 1977) and individuals who find wisdom in solitude (Narby and Huxley, 2005).
This led to anthropological studies of shamanism in different regions, including Africa, Australia, the Amazon, and the Andes. Today, the globalization of the term “shamanism” has given rise to a new religious framework known as shamanic religion.
“Shaman” in the Andes
Archaeological evidence indicates that the phenomenon of Andean priests dates back to ancient times. Even before the pre-Inca cultures, where they played crucial roles as guides and leaders in the socio-political development of their communities (Alva, 2000).
However, it was thanks to Spanish chroniclers in 1532 that we have written references to these figures, who were known by various names in Quechua and Aymara. Such as hampicamayoc, amauta, and huachachic.
The Spanish chroniclers, influenced by their notions of sorcery and witchcraft in opposition to the Catholic faith, accused Andean officiants of working with the devil, leading to their persecution and stigmatization (Brosseder, 2018).
Since then, Andean priests have had to adapt their rituals and symbolic objects to align with the new Catholic religion.
These objects are collectively referred to as the mesa. The use of sacred geography and invocations are also essential elements in their various rituals and ceremonies.
The highest-ranking specialist, the altomisayoq, is believed to be chosen by lightning or natural forces. Other healers recognize them and they maintain direct communication with the spirits of the mountains, known as the Apus.
In contrast, the Paqos or pampamisayoq enter the ritual world through dreams, and their role is to perform healing, divination, and protection. “Paqo” means “the one who works on behalf of another” (Hurtado, 2000).
It is crucial to understand the specific work of Andean priests, as they have progressively learned the art of ritual. As guardians of the worlds, they continue to adapt to modernity, embodying a characteristic movement that allows them to navigate between this world and the spiritual realm. Now with the mission of serving the greater good and maintaining cosmic order.
