Novak Presents Shamanism as Common to And What Forms Two Cultures: Australian and Siberian Natives - Essay Example

Argumentative Essay Novak is trying to present Shamanism as something common to and what forms two major cultures: Australian and Siberian natives. The point of the work at hand is to present that this point of view of Novak is substantially not that fair due to the following reasons. The anthropological knowledge reveals that the shamanistic system is common or similar in Siberia and Australia, but this does not exactly mean having the same cultural impact. There are mere speculations that Siberian Shamanism is the source of ideas and practices common to Siberian and Mediterranean cosmologies (Roscoe 130). However, this is just a matter of mere speculation at some point and not that strong, which would allow other argument to stand better than the point that Novak is simply trying to make a fair judgment here. Considering this point, one must be convinced that it would be unfair to elaborately consider that it is fair enough to understand Australian and Siberian natives having Shamanism as the religion common to them both. While there is a remarkable point to justify the fact that it is unfair to present examples of Shamanism forming the major cultures of native Australia and Siberia, to strengthen this point, one must elaborately consider the basic beliefs and characteristics of Shamanism common to all prevailing culture. In general, Shamanism is considered or widely viewed as a religious belief. It is about trying to believe in the existence of supernatural power and something that is way beyond what the common ordinary people could potentially do. Hence, comes the birth of the Shaman, one with the specialized ability for archaic techniques of ecstasy. However, there is a low level of consensus among researchers or scholars as to exactly what a Shaman is or does and this could also substantially mean creating a cultural bias of the said term or concept; at some point (Shamanism). On the other hand, culture may vary from one place to another. Thus, one cannot specifically be confident to say that the Siberian culture is closely similar or the same with the Australian culture. Perhaps, there might be a corresponding similarity at some point, but one cannot specifically be sure that these two cultures are closely identical, in characteristics, beliefs and values that are prevailing in their respective society. For sure, it would be unfair to measure these two cultures on the ground of establishing a specific belief common to them both and then come into conclusion that they are the same. In the first place, even if Shamanism is common to the Siberian and Australian natives, the very act of Shamanism varies and even scholars and researchers may have varying cultural bias of the definition, as already stated. It is therefore true that some other perspectives may be pointed as if Shamanism is indeed common to both Siberian and Australian natives. They can specifically back this up with some remarkable anthropological findings, which at some point may be convincing enough just for the main thought of including the value of scientific evidence. But some of them are just mere speculations, as already pointed out, and for sure, one may be able to agree with Novak’s point of view on this ground. In addition, by the thought of considering Shamanism as a religion, one may be safer enough to assume that Siberian and Australian natives are adhering to the same religion with a common ground. While this may sound appealing to consider as a remarkable truth, one still cannot be certain as to the elemental beliefs involved in the said religion from the point of view of the two mentioned cultures. It is still influential and remarkably important to find out the level or degree of similarity of these two cultures when it comes to the actual practice of Shamanism. While there are interesting features linked to Shamanism that might be common to both Siberian and Australian native cultures, it still remain a puzzle as to how really similar are they. What is essential point to be taken into account is the matter of understanding the level of similarity, and the actual function of this religion in both culture and as to how common it is to the other existing culture. For instance, unlike Christianity, Shamanism has no definite meaning or widely common culturally defined reference point. To cite an instance, from all Christians around the world, they believe that Jesus Christ came to save the world and to tell them about who God is. However, in the case of Shamanism, what is only clear-cut is the practice of archaic techniques of ecstasy, which from the point of view of other scholars is just a mere art or a special skill. As to this point, it is therefore essential to understand that Shamanism has no clear identification whether it is really a religion common to both Siberian and Australian natives, or something that is a defining edge of each culture. Considering the point that there is a great problematic issue here of the definition and acceptability of Shamanism in the cultural context as something common to all cultures practicing archaic techniques of ecstasy, one cannot be so certain or sure as to the point of the level of similarity of Shamanism in Siberia and the one in Australia. At some point, it is clear that Shamanism might just be an art of the mind, or specifically a cultural heritage on a particular secluded culture. No one can particularly depict the clear evidence for now, considering that debates are still going on among scholars and researchers. Therefore, it is crucial to consider whether Novak has made a grave mistake when he presents texts on Shamanism forming two major cultures, Australian and Siberian natives. As far as the above arguments are concerned, he literally did a mistake when he tries to specifically figure out that Shamanism is as if common to the cultures of Australian and Siberian natives. Although Shamanism is seen as something to have a commonality in the Australian and Siberian cultural context, the degree of their influence in the society is something to be considered too. If culture varies from one place to another, and if Shamanism is something that is strongly linked to cultural context, then it follows that this belief system could remarkably vary as well from one place to another. Then it might possibly follow that it will vary as well from how it is viewed in Australian cultural context and Siberian cultural context. In other words, unlike any other established religions, Shamanism is something that remains to be fathomed as to the level of its commonality to all other cultures trying to employ it. It is something that requires more meaningful or scholarly analysis, as far as understanding its potential cultural implications is concerned. Considering that there is a link cultural touch in this belief, one should therefore be considerate or careful to generalize that it works the same to all other cultures. In reality, it might not possible to consider that Shamanism works the same in all cultures. At some point, it exists as something primitive, away from the touch of scientific beliefs and what the modern society tries to believe or understand. Unlike Christianity and other religions that are adopted by the modern society, Shamanism remains as a primitive knowledge, employed by people with strong attachment to their culture. So it is therefore possible that this belief is a remarkable implication of a strong tie up with cultural heritage. In this sense, Novak has eventually committed a mistake when he presents texts about Shamanism and as examples showcasing as if Shamanism were common to the cultures of Siberian natives and Australian natives. Works Cited Shamanism. 7 July, 2014. Web. . Roscoe, Will. Jesus and the Shamanic Tradition of Same-Sex Love. Maple Shade, NJ: Lethe Press, 2013. Print. Read More