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Border crossers of the soul: Is it permissible to adopt foreign traditions?
A critical look at spirituality, culture, and identity issues
Short answer:
Yes – in theory, anyone can learn shamanic practice. In practice, it depends on deep respect, long-term training, ethical responsibility, and the recognition of historical power structures. Without these foundations, what is experienced as "shamanism" can quickly degenerate into cultural appropriation.
Video version of the article
1. What does "shaman" even mean?
| Expression | Key message | Origin |
|---|---|---|
| shaman | Mediator between the human and spiritual worlds; healer, visionary, dancer, storyteller. | Originally from the Tungusic (Siberia) region – shaman means "the one who walks over fire". |
| Shamanism | A system of practices, myths, and rituals that include the workings of spirits, ancestors, and natural forces. | Found worldwide – from the Sami in Scandinavia to the Huichol in Mexico. |
| Indigenous spirituality | Spiritual traditions that are deeply embedded in the respective country and cultural context. | Linked to land rights, colonial history, and self-determination. |
Shamanism is therefore not a monolithic belief, but a collective term for many very different traditions.
2. Why the question of „Indigenous person“ is important
- Power and historical context
- Colonialism, forced relocations, and the systematic suppression of indigenous cultures have deprived many communities of their spiritual practices for centuries.
- When non-indigenous people take on „shamanic roles“ today, it can be perceived as a continuation of a forced appropriation.
- Cultural identity
- Shamanistic roles are closely linked to ethnicity, land affiliation, and collective memory in many societies.
- „Wearing“ such an identity without belonging can dilute cultural heritage.
- Ethics and responsibility
- The transmission of knowledge traditionally takes place through a Teaching and approval system (e.g., in-person handover from an experienced shaman to a student).
- Without this network, the critical feedback that prevents negative developments is often lacking.
3. Paths to Shamanism – and their limits
| Away | What it includes | Potential problems |
|---|---|---|
| Traditional initiation (e.g. among the Sami, Navajo, Mapuche) | Several years of practice, ritual training, approval by the community. | Very few non-indigenous people receive this invitation. |
| Study with recognized teachers (e.g. in the modern “Neo-Shamanic” scene) | Workshops, retreats, online courses. | Often little historical context, danger of "pop shamanism". |
| self-study (Books, documentaries) | Access to theoretical knowledge. | Lack of practical experience, risk of misinterpretation. |
| Integration into one's own culture | Adaptation of shamanic techniques (e.g. drumming, breathwork) to one's own spiritual path. | It can be considered a respectful practice as long as there is clear differentiation and recognition. |
Important: A shamanic A title is not like an academic degree. It is earned through... recognition – of communities, teachers, and one's own inner transformation.
4. Cultural Appropriation – Where is the line?
| Signs of appropriation | How to avoid it |
|---|---|
| Costume-like presentation (e.g. feathers, headdresses without context) | Wear only what you have acquired personally and respectfully; explain the cultural background. |
| commercialization (e.g., selling „shamanic“ crystals with no connection to the culture) | Instead, support indigenous artists and cooperate fairly. |
| Monopolistic knowledge claim ("I am the new shaman") | Emphasize that you are a learner and that knowledge is not historically your property. |
| Ignoring land and legal issues | Learn about the history of the country where you practice; respect local laws and spiritual sites. |
A key piece of advice: Question, not acceptance. If you want to get to know an indigenous community, go with humility and a willingness to learn, not to "teach".
5. Practical steps if you really want to work shamanically seriously
- Self-reflection
- Why are you drawn to shamanism?
- What personal prejudices, privileges, and expectations do you bring with you?
- Historical studies
- Read specialist literature (e.g. “The Way of the Shaman” by Michael Harner, “Shamanism: Archaic Techniques of Ecstasy” by Mircea Eliade).
- Research critical perspectives (e.g. “Decolonizing the Spirit” by Alia Al-Ubaydli).
- Contact with authentic teachers
- search for recognized Shamans who speak transparently about their beliefs.
- Pay attention to Long-term commitment, not just „weekend retreats“.
- Long-term practice
- Establish regular rituals (e.g., drum journeys, breathing techniques).
- Document your experiences and get feedback from mentors.
- Ethics Checklist
- Respect: Acknowledge the origin of each symbol/technique.
- Reciprocity: Support the communities you learn from (donations, volunteering).
- Transparency: Be open about your background and your learning journey.
6. Voices from practice – What do indigenous shamans say?
Miriam K., Sami healer (Norway):
„"We only pass on our knowledge when we see that someone loves the country and our history. It's not about 'learning' a skill, but about..." Responsibility for a network of relationships.“
Luis R., Huichol shaman (Mexico):
„An outsider can play the drum, but he cannot possess the visions of the peyote gods without bearing the obligations that we have borne for centuries.“
Dr. Aisha S., anthropologist (USA):
„Neo-shamanism has the potential to bring healing – if he consciously breaks away from colonial patterns and embraces genuine Co-creation promotes with indigenous voices.“
7. Conclusion – The path is possible, but it's not a free pass.
Shamanism is not a hobby club that you can join after an Instagram post.
- Yes, you can learn the techniques, meditations and spiritual practices – if You are committed in a long-term, respectful and ethical manner.
- No, You cannot simply adopt the „title label“ of a shaman without recognition and approval from the community to which this knowledge historically belongs.
The key lies in humility, Willingness to learn and Responsibility. If you are ready to transcend your ego-centered desire for spirituality and instead prioritize the collective good of the cultures you admire, then your path is not only possible – it can become a true bridge between worlds.
One last thought:
As the shaman himself says: „"The journey is not a destination, but a constant process of becoming."“ Let the development of respect, knowledge, and community be your guiding star.
Further reading & resources
| title | Author | Why worth reading |
|---|---|---|
| The Way of the Shaman | Michael Harner | A foundational text, but with critical reflection (see afterword). |
| Shamanism: Archaic Techniques of Ecstasy | Mircea Eliade | Historical overview, important for context. |
| Decolonizing the Spirit | Alia Al-Ubaydli | Modern critique of spiritual appropriations. |
| Indigenous Peoples and the State | James Anaya (ed.) | Legal framework, important for ethical practice. |
| Sámi Healing and Ritual Practices | Bente Schjerven | A concrete example of an indigenous healing tradition. |
Further links:
- Is it easy to become a shaman?
- Is it possible to become a shaman – without family ties?
- What you need to become a shaman
- What is the process of training a shaman?
- Is it possible to be trained as a shaman online?
- Beyond the Ritual: The Silent Training of the Shaman
- Medical training for shamans?
- Shaman in the city
- Real shaman or "self-proclaimed"„
- How to check if the shaman's path suits you
- Is it possible to be a shaman and still have a normal job?
- Shaman's student
- How long does a shamanic course last??
Thanks for reading! If you have any questions or would like to share your own experiences, please leave a comment – dialogue is a key part of the learning process. 🌿✨
