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Challenge 3: Categorizing Practitioners

Instructions

Recently, we have learned about a tool used by anthropologists to categorize different types of religious practitioners and specialists. What do you think of this system of categorization? Can you recognize practitioners from each category? Is there anything that you would add or change? This challenge has three parts:

Step 1: Review the descriptions of each practitioner type.

Step 2: Sort and categorize examples. Below are twenty practitioner profiles. After discussing with your group, sort each practitioner into the category that best represents it.

Step 3: Create your own categories. For this step, please answer the questions below as a group and submit your answers in Canvas > Assignments > Challenge 3.

  1. For the purposes of anthropological inquiry, do you think it is useful to have a system for categorizing different types of practitioners? Why or why not?
  2. Were there any practitioners that were particularly difficult to categorize using this typology? Which categories were you deciding between? What made the decision difficult?
  3. Did any of the categories seem too broad or too narrow? Do you think that this system would be more effective with just a few, broad categories? Or would you add additional, more specific categories?
  4. Did anything seem to be missing from this list of categories? Would you add a new category?
  5. If you could create your own category system, what would it look like? 

[1][2][3][4][5][6][7][8][9][10][11][12]

 


  1. Reichel-Dolmatoff, G. (1976). Training for the priesthood among the Kogi of Colombia. In Enculturation in Latin America: An Anthology (pp. 265-288). Los Angeles.
  2. Evans-Pritchard, E. E. (1940). The Nuer: A description of the modes of livelihood and political institutions of a Nilotic people (p.135). Oxford: Oxford University Press.
  3. Fadiman, A. (1998). Spirit catches you and you fall down. Farrar, Straus & Giroux.
  4. The Split Horn: Life of a Hmong Shaman in America. Siegel, T. and McSilver, J. (Directors). (2001). [Film] New York, NY: Filmakers Library.
  5. Durrant, S. W. (1979). The Nišan Shaman Caught in Cultural Contradiction. Signs, 5(2), 338-347. University of Chicago Press.
  6. Young, Serinity. (2018). Women Who Fly: Goddesses, Witches, Mystics, and other Airborne Females. Oxford University Press.
  7. Brown, M. F. (1988). Shamanism and Its Discontents. Medical Anthropology Quarterly, 2(2), 102-120.
  8. Socha, D. M., Sykutera, M., & Orefici, G. (2022). Use of psychoactive and stimulant plants on the south coast of Peru from the Early Intermediate to Late Intermediate Period. Journal of Archaeological Science, 148 (1-12).
  9. Worl, Rosita. 2013. Tlingit Spirituality and Shamanism in the 21st Century. Talk presented at Sealaska Heritage Institute.
  10. McCaskie, T. (1986). Komfo Anokye of Asante: Meaning, History and Philosophy in an African Society. The Journal of African History, 27(2), 315-339.
  11. See footnote 2.
  12. Chan, Margaret. (2020). The Chinese Spirit-Medium: Ancient Rituals and Practices in a Modern World. BiblioAsia (Jul-Sep 2020). National Library of Singapore.