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The Sámi belief that all significant natural objects (such as animals, plants, rocks, etc.) possess a soul, and from a polytheistic perspective, traditional Sámi beliefs include a multitude of spirits. [1] Sámi traditional beliefs and practices commonly emphasizes veneration of the dead and of animal spirits.
In the Kingdoms of Denmark-Norway, the Sami religion was banned on pain of death as witchcraft. During the 17th-century, the persecution of the followers of Sami religion were more intensely persecuted than before by Christian missionaries, and several Sami were persecuted for sorcery because they practiced the Sami religion. [2]
Also shamanism might include beliefs in soul dualism, where the free-soul of the shaman could fly to celestial or underneath realms, contacting mythological beings, negotiating with them in order to cease calamities or achieve success in hunt. If their wrath was believed to be caused by taboo breaches, the shaman asked for confessions by ...
Sami noaidi with a meavrresgárri drum used for runic divination.Illustration printed from copperplates by O.H. von Lode, after drawings made by Knud Leem (1767). A noaidi (Northern Sami: noaidi, Lule Sami: noajdde, Pite Sami: nåjjde, Southern Sami: nåejttie, Skolt Sami: nåidd, Kildin Sami: нуэййт / но̄ййт, Ter Sami: ныэййтӭ) is a shaman of the Sami people in the Nordic ...
Shamanism in various cultures shows great diversity. [1] In some cultures, shamanic music may intentionally mimic natural sounds, sometimes with onomatopoeia. [2] Imitation of natural sounds may also serve other functions not necessarily related to shamanism, such as luring in the hunt; [3] and entertainment (katajjaqs of the Inuit). [3] [4]
Sámi religion found its most complete expression in Shamanism, evident in their worship of the seite, an unusually shaped rock or tree stump that was assumed to be the home of a deity. Pictorial and sculptural art in the Western sense is a 20th-century innovation in Sámi culture used to preserve and develop key aspects of a pantheistic ...
The festival is run by the organization Isogaisa with Ronald Kvernmo as its director. Kvernmo is a member of the Sami community and is an author, cultural worker and shamanic practitioner who both studied Sami religion academically at University of Tromsø and attended the Saivo Sjamanskole [1] run by author and shaman Ailo Gaup.
Lars Nilsson (died 1693) was a Sami who was burned at the stake [1] for being a follower of the old Sami religion in Arjeplog [2] in Sweden during the time of the Christianization of the Sámi people. [3]