Historical and Ethnocultural Transformations of Kyrgyz Shamanism in the 20th – 21st Centuries
Folk art and ethnology September 7, 2026 DOI: 10.15407/nte2026.03.022 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Historical and ethnographic analysis Peer reviewed |
|---|---|
| Population | Kyrgyz shamans and sacred specialists (bakshi, bubi, kuuchu, dubana) and their communities |
| Topics | Shamanism |
| Key findings | Argues that Kyrgyz shamanism has proven highly adaptable and inclusive across the 20th and 21st centuries, incorporating Islamic ritual, Sufi mysticism, mazar veneration, and neo-shamanic movements. The author contends that it now functions as a dynamic transcultural system that preserves traditional elements while responding to contemporary challenges and serving as a carrier of historical memory and cultural identity. |
Abstract
The article is devoted to the analysis of the historical and ethnocultural transformations of Kyrgyz shamanism in the 20th – 21st centuries. Attention is focused on the evolving roles, practices, and worldviews of sacred specialists such as bakshi, bubi, kuuchu, and dubana. The impact of major historical factors, including the gradual Islamization of the region, Soviet anti-religious policies, and post-Soviet processes of nation-building and globalization changes in independent Kyrgyzstan are considered. It is shown that Kyrgyz shamanism possesses a high degree of adaptability and inclusivity, incorporating elements of Islamic ritual practice, Sufi mysticism, the cult of sacred sites (mazars), as well as contemporary spiritual trends and neo-shamanic movements. Particular attention is paid to the concept of transculturation, within which traditional beliefs about spirits (arbaks, genies) and ritual practices are reshaped under the influence of the intercultural contacts, colonial and postcolonial dynamics, as well as global spiritual trends. The changes in the spirit pantheon, ritual structures, initiation models, and the social status of shamans are traced after the author’s fieldwork (2011–2022), archival materials, and scientific literature. Modern phenomena, such as the institutionalization of shamanic practices, the spread of neo-shamanism, the emergence of religious tourism, and the influence of Tengrian ideology, are also described. It is concluded that modern Kyrgyz shamanism functions as a dynamic transcultural system that preserves key traditional elements while actively responding to contemporary challenges, serving as an important carrier of historical memory and cultural identity.