Shamanism in the West is heavily influenced by the indigenous forms of shamanism practiced by our ancestors and by the tribal cultures still active in many parts of the world. Perhaps the most compelling reason that led me to coin the term “post-tribal shamanism” to describe my work, is that I wanted to differentiate it from the important work being done by shamans in tribal contexts. Equally, I wanted to clearly define the community I am called to serve: those born into and raised in our post-industrial, first world culture, so prevalent here in the U.S. and elsewhere in the West.
In acknowledging my calling and taking the step of putting “shaman” on my business card, I was putting myself in a vulnerable place. There are many folks who hold the view that no one who is not a native member of a tribal culture, actively practicing a traditional form of shamanism within that culture, should use the term “shaman” to define their work. This is a matter of both semantics and of cultural appropriation. My intention has always been to clearly state that what I am doing is not from tribal or indigenous sources, in spite of the many commonalities.
To me, Shaman means that person who has always stood between the human community and the unknown. When humans live in tribes, then the shaman serves a tribe. In our post-tribal culture, we serve whoever comes to us in need.
But the definition of shaman is still the same: Someone who enters intentional trances for the purpose of engaging with and communicating with spirits, in order to bring back information or cause changes, in service to others.
In current practice, and in my own view, there are at least three necessary elements that a person needs to have in order to be an effective shaman. 1) The calling – Being “chosen by the spirits”. This provides both the talent and sensitivity with which to work in the shamanic realms and the experiences that focus their attention into these areas and generate the willingness to be of service. 2) Initiation – Usually begun in early life, these can start with singular or multiple trauma that wounds so deeply that they engage spirit in the process of survival and healing. These are followed by later experiences that awakens the shaman to his or her role. 3) Training – Solid training from a teacher or teachers who actually know what they are doing. No one or two of these elements suffice.
Being a shaman is not something to use to build ego, neither is it something to be ashamed of. It is a calling that is greatly needed in this culture, and there are many people who are awakening to this call. I hope to be of service in helping them to realize the call, receive training and become initiated, so that they to can wear this title with authenticity and integrity. That is part of my calling.
