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Tsimshian Society and Culture
Shamanism
Curing Shamans
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Shaman curing a sick boy, Kitwanga, ca. 1910.
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The search for supernatural power is a cultural trait common to
most North American Native cultures. Shamans often had survived a
serious illness, thereby gaining the power to heal others.
Shamans were usually called upon for their curing powers after all
known herbal remedies and purification rites (sweat-baths) had
failed. By this time, the patient could be very ill. After making
a preliminary examination, shamans could refuse to treat the
patient, saying their spirit power could not handle that particular
type of illness. In difficult cases, shamans informed the family that
the patient would probably die, but that they were willing to attempt
a cure, as long as it was understood that there was no guarantee of
success. This protected the shamans if the patient died.
Tsimshian healing shamans did not usually wear masks while performing
curing ceremonies. They wore bearskin robes, aprons, and crowns of
grizzly-bear claws. They also used a number of aids, including round
rattles, skin drums, and charms. When shamans fell into a trance, they
called on supernatural powers to cure the sick.
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Charms
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Housefront charm, made from slate and used as a medicinal charm
Collected by I.W. Powell, ca. 1879
(VII-C-33)
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Shamanic charms were small, carved figurines, as well as natural
objects or animal parts. These were worn or carried by the shamans.
Some of the shamans' tools - especially their rattles, staffs, and
containers for their equipment - were decorated with paint or
carvings representing their spirit helpers.
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The Soul Catcher
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Soul catcher, a medicinal charm for curing ceremonies, decorated
with a figure representing a double-headed serpent
Collected by I.W. Powell, 1879; Tsimshian, Lynn Canal
(VII-X-39)
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Personal health depended on the condition of the soul. If the soul
became lost while separated from the body during a dream, or was driven
out by witchcraft, a curer was hired to find it, capture it in a soul
catcher, and restore it. This prevented illness from invading the
"empty" body. Loss of soul was not the only cause of illness,
however. The introduction of a foreign object into the body, or the
casting of an evil spell, could also bring sickness. If the illness
could not be cast out, or if the shaman was not strong enough, the
sick person would die.
Soul catchers were usually made of hollowed bear leg-bones, carved
at each end to resemble the shape of an open-mouthed creature. Large
soul catchers were sometimes mounted in the smokeholes of the houses
to prevent souls from leaving prematurely.
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The Rattle
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Johnny Laknitz of Kitwanga holding a staff and rattle, ca. 1924.
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The shaman's rattle
was used to call up power from other worlds. The rattle was round and
usually plain. Carvings or decorations made the world of supernatural beings
visible.
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The Staff
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Charles Mark, shaman, ca. 1923.
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The shaman's staff was representative of the spirit helper, and
was a visualization of the world axis that joined the upper world
and the underworld.
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The Head Scratcher
Head scratchers were usually made of bone, and were sometimes
carved with figures representing the shaman. They were used for
scratching the shaman's head, since a shaman's hair is thought to
contain power and must not be touched.
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The Drum
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Johnny Laknitz singing with drum, Kitwanga, ca. 1924.
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The drum was used to
mark rhythm in shamanic chants.
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Date Created: August 17, 1998 | Last Updated: May 31, 2011
Tsimshian healing shamans did not usually wear masks while performing
curing ceremonies. They wore bearskin robes, aprons, and crowns of
grizzly-bear claws. They also used a number of aids, including round
rattles, skin drums, and charms. When shamans fell into a trance, they
called on supernatural powers to cure the sick.
Tools of
the Curing Shaman
