Cookies Policy

This site uses cookies. By continuing to browse the site you are agreeing to our use of cookies.

I accept this policy

Find out more here

Neoshamanism, National Identity and the Holy Crown of Hungary

No metrics data to plot.
The attempt to load metrics for this article has failed.
The attempt to plot a graph for these metrics has failed.
The full text of this article is not currently available.

Brill’s MyBook program is exclusively available on BrillOnline Books and Journals. Students and scholars affiliated with an institution that has purchased a Brill E-Book on the BrillOnline platform automatically have access to the MyBook option for the title(s) acquired by the Library. Brill MyBook is a print-on-demand paperback copy which is sold at a favorably uniform low price.

Access this article

+ Tax (if applicable)
Add to Favorites
You must be logged in to use this functionality

image of Journal of Religion in Europe

This article analyzes state, national identity and religious revivalism by focusing on Hungarian neoshamanism and its connection to Hungary’s prized national symbol, the Holy Crown. In contrast to neoshamanic practices in the 1990s, the newly emergent forms of neoshamanism in Hungary have been incorporated into mainstream celebrations and major national holidays. How this happened and the underlying causes deserve serious scholarly scrutiny. By analyzing recent trends, new forms of state and alternative religious spheres are identified as coalescing into a new neoshamanistic religion in Hungary.

Affiliations: 1: Professor, Institute of Political Science, university of miskolc, hungary


Full text loading...


Data & Media loading...

1. Alford Kenneth D. , Allied looting in World War ii. Thefts of art, manuscripts, stamps and jewelry in Europe . (McFarland, 2011).
2. Asprem Egil , “ "Jesus was a shaman (heterodox Christologies ii)"”, , accessed 3 September 2014.
3. Augé Marc , An anthropology for contemporaneous worlds ( Stanford, Stanford University Press, 1999).
4. Bak János M. , “ "Holy Lance, Holy Crown, Holy Dexter: sanctity of insignia in medieval East-Central Europe",” in: János M. Bak, Balázs Nagy, and Gábor Klaniczay (eds.), Studying Medieval Rulers and their Subjects: Central Europe and Beyond  (Farnham: Ashgate Variorum,  2010), 5665.
5. Bellah Robert N. “ "Civil Religion in America",” Daedalus: Journal of the American Academy of Arts and Sciences96, no. Vol 1(Winter 1967), 121.
6. Berend Nora ,, Urbańczyk Przemysław ,, and Wiszewski Przemyslaw , Central Europe in the High Middle Ages: Bohemia, Hungary and Poland , c. 900-c.1300(Cambridge: Cambridge University Press, 2013), 150152.
7. Balzer Marjorie , “ "Two urban shamans: unmasking leadership in Fin-de-Soviet Siberia"”, in: George E. Marcus (eds .), Perilous states: Conversations on culture, politics, and nation(Chicago: The University of Chicago Press, 1993), 131–164.
8. Bíró Lajos , A magyar Jézus. avagy Izrael elveszett törzsei ii. ( Budapest: Fríg, 2006).
9. Blain Jenny , Nine worlds of Seid-magic ( London: Routledge, 2002).
10. Boekhoven Jeroen W. , “ "The Hungarian táltos”", Geneologies of shamanism: Struggles for power, charisma, authority ( Eelde: Barkhuis, 2011), 117120.
11. Buzekova Tatiana , “ "The shaman’s journey between emic and etic: representations of the shaman in neoshamanism",” Anthropological Journal of European Cultures , Vol 19, no. 1( 2010), 116130. [Crossref]
12. Campbell Colin ,, “ "The Cult, the Cultic Milieu and Secularization",” in: Hil Michael l (ed.), A Sociological Yearbook of Religion in Britain , 5 thed. ( London: scm Press, 1972), 11936.
13. ——— 1996 “Half-belief and the paradox of ritual instrumental activism: a theory of modern superstition,”
14. The British Journal of Sociology, 47, 1 (1996), 151–166.
15. Carpenter Dennis D. ,, “ "Emergent Nature Spirituality: An Examination of the Major Spiritual Contours of the Contemporary Pagan Worldview",” in: Lewis James R. (ed.),  Magical Religion and Modern Witchcraft ( Albany: State University of New York Press, 1996).
16. Ciubrinskas Vytis , “ "Identity and the Revival of Tradition in Lithuania: An Insider’s View".” Folk Vol 42( 2000), 1940.
17. Cruz, Joan Carroll, Relics(Huntington: Our Sunday Visitor, 1984).
18. Davidsen Marcus Altena , “ "Review essay: What is wrong with pagan studies?”" Method and Theory in the Study of Religion , Vol 24( 2012), 183199. [Crossref]
19. Dawne Sanson , “New/Old spiritualities in the West: Neo-shamans and neoshamanism,” in: James R. Lewis and Murphy Pizza (eds.), Handbook of contemporary paganism(Leiden: Martinus Nijhoff, 2009), 433–462.
20. Deér Josef , Die heilige Krone Ungarns ( Vienna: Österreichichen Akademie der Wissenschaften, 1966).
21. Diószegi Vilmos , A sámánhit emlékei a magyar népi műveltségben ( Budapest: Akadémiai Kiadó, 1958).
22. ——— Sámánok nyomában Szibéria földjén(Budapest: Magvető, 1960).
23. ——— Samanizmus(Budapest: Gondolat, 1962).
24. ——— A pogány magyarok hitvilága(Budapest: Akadémaiai Kiadó, 1967).
25. Fazekas Jenő , “ "Hungarian shamanism, material and history of research",” in: Carl-Martin Edsman (ed.), Studies in shamanism ( Stockholm: Almqvist and Wiksell, 1967), 97-119.
26. Feleky Gábor Attila ,, “ "The vague borders of New Age. Methodological comparisons of studies concerning New Age in Central and Easton Europe”", in: Tóth András Máté ,and Rughinis Cosima (eds.), Spaces and borders. ( Berlin: De Gruyter, 2011), 722.
27. Fenn Richard K. , Beyond Idols: The Secularization of the Sacred  ( Oxford: Oxford University Press, 2001).
28. Gábor György , “ "A történelem kirúgra a hónunk alól az intellektuális mankót – avagy az arc és az ülep fölcserélhető voltának logikája"”. Mozgó Világ , Vol 39, 1, 2013, 1728.
29. Grünwedel Heiko , Schamanismus zwischen Sibirien und Deutschland. Kulturelle Austauschprozesse in globalen religiösen Diskursfeldern ( Bielefeld: Transcript Verlag, 2014).
30. Györffy György , King Saint Stephen of Hungary ( New York: Columbia University/Eastern European Monographs, 1994).
31. Hann Chris M. , “ "Socialism and King Stephen’s right hand”". Religion in Communist Lands , Vol 18, 1( 1990), 424. [Crossref]
32. Horowitz Mitch , “ "The Aquarian: Ronald Reagan and the Positive Thinking Movement",” Quest: Journal of the Theosophical Society in America , Vol 102, no. 3( 2014), 100105.
33. Hubbes, Attila László (ed.), Etno-pogányok ( Kolozsvár: Erdélyi Múzeum Egyesület, 2012).
34. Ingels Tamara , “ "Contemporary city shaman Jóska Soós included in the new Antwerp masMuseum",” Pomegranate: The International Journal of Pagan Studies , Vol 13, 2( 2011), 257273.
35. Kanalas Éva , “ "The Tuva shaman payed reverence with his drum to St. István’s Hungary and also remembering Koppany",” see , accessed 3 September, 2014.
36. Kaplan Jeffrey ,and Lööw Heléne (eds.), Cultic Milieu: Oppositional subcultures in an age of globalization. (Walnut Creek: AltaMira Press, 2002).
37. Kenin-Lopsan M. B. Shamanic myths and hymns from Tuva ( Budapest: Akadémaiai Kiadó, 1996).
38. ——— “Tuvan shamanic folklore”, in: Marjorie Balzer (ed.), Cultura incarnate(Armonk: M. E. Sharpe, 1993), 215274.
39. Kertész, Ágnes – András Takács, “István után 1000 évvel: újtáltosság Magyarországon az ezredfordulón,” Korunk, January (2006), see , accessed 2 September 2014.
40. Klaniczay Gábor ,, “ "From Sacral Kingship to Self-Representation. Hungarian and European Royal Saints in the 11th-13th centuries”", in: Vestergaard E. (ed.), Continuity and Change ( Odense: Odense University Press, 1986), 6183.
41. Kovács András , The stranger at hand: Anti-semitic prejudices in post-communist Hungary ( Leiden: Brill, 2011).
42. Krumina-Konkova Solveiga , “ "New Religious Minorities in the Baltic States",” Nova Religio Vol 4: 2( 2001), 289297. [Crossref]
43. Kürti László , “ "Psychic phenomena, neoshamanism, and the cultic milieu in Hungary".” Nova Religio , Vol. Vol 4, No. 2( 2001), 322350. [Crossref]
44. ——— “Language, Symbol and Dance: An Analysis of Historicity in Movement and Meaning,” Shaman: Journal of the International Society for Shamanistic Research 2/ 1 (1994), 3–60.
45. ——— “Hungarian shamanism: History vs ethography,” Studia Mythologica Slavica 3 (2000), 89–114.
46. ——— “The Wingless Eros of Socialism: Nationalism and Sexuality in Hungary,” Anthropological Quarterly 64/2 (1991), 55–67; and The Remote Borderland, 2001.
47. ——— “Symbolism and drama within the ritualization of the Hungarian parliament,” in Emma Crewe and Marion G. Müller (eds.), Rituals in Parliaments (Frankfurt am Main: Peter Lang, 2006), 41–64.
48. Lázár Imre , “Táltos healers, neoshamans, and multiple medical realities in postsocialist Hungary”, in: Helle Johanessen, and Imre Lázár (eds.), Multiple medical realities(Oxford: Berghahn, 2006), 35–53.
49. Lindquist Galina , Shamanic Performances on the Urban Scene: Neoshamanism in Contemporary Sweden ( Stockholm: Stockholm University Press, 1997).
50. Majtényi Balázs , “Legislative stupidities in the New Hungarian Constitution, Pace diritti umani, n. 1, Gennaio-aprile (2012), 105–110.
51. Máté Imre , Yotengrit, i–iv. (Budapest: Püski: 2008).
52. Jack Montgomery , American shamans: Journeys with traditional healers(Hector, ny: Busca Inc, 2008).
53. Papp Gábor , A Szent Korona nevében . ( Budapest: mag, 2000).
54. Péter László , "“The Holy Crown of Hungary, visible and invisible”". Slavonic and East European Review , Vol 81, 3( 2003), 421510.
55. Plattet Patrick , “ "Sick of shamanizing: In search of healing on the Kamchatkan Roads of World-Jesus",” Civilisations , Vol 61, 2( 2013), 6988.
56. Pócs Éva , “ "Hungariana táltos and his European parallels",” in: Mihály Hoppál and JuhaPentikainen (eds.), Uralic mythology and folklore ( Budapest-Helsinki: Ethnographic Institute of has-Finnish Literature Society, 1989), 251276.
57. Richardson James T. ,and Shterin Marat E. “ "Constitutional Courts in Postcommunist Russia and Hungary: How do they treat religion",” Religion, State and Society , Vol 36, 3( 2008), 251267. [Crossref]
58. Rountree Kathryn , “ "Neopaganism, animism and kinship with nature",” Journal of Contemporary Religion , Vol 27, 2, ( 2012), 305320. [Crossref]
59. Samuel Geoffrey , Civilized shamans. Buddhism in Tibetan societies ( Washington: Smithsonian Institution Press, 1993).
60. Samuel Lawrence R. Supernatural America: A Cultural History ( Santa Barbara: abc-clio, 2011).
61. Scheppele, Kim Lane, “ "Hungary’s constitutional revolution”", Paul Krugman’s blog, The New York Times, 19 December 2011, see , accessed, 3 November 2014).
62. Strmiska Michael , "“The Music of the Past in Modern Baltic Paganism",” Nova Religio: The Journal of Alternative and Emergent Religions8, no.3 (2005), 3958.
63. Stuckrad, Kocku von, “Constructions, normativities, identities. Recent studies on shamanism and neoshamanism,” Religious Studies Review, 31, 3-4 (2005), 123–128.
64. ——— “Reenchanting nature: modern Western shamanism and nineteenth-century thought,” Journal of the American Academy of Religion, 70, 4 (2002), 771–799.
65. ——— Schamanismus Und Esoterik: Kultur- Und Wissenschaftsgeschichtliche Betrachtungen. (Leuven: Peeters, 2003).
66. Sundström Olle ,“ "Is the shaman indeed risen in post-Soviet Siberia?”", Ahlbäck Tore (ed.),   Post-Secular Religious Practices Based on Papers read at the Symposium on Post-Secular Religious Practices , Åbo/Turku: Donner Institute for Research in Religious and Cultural History, 2012, 350387.
67. Szilágyi Tamás , “Quasi-religious character of Hungarian right-wing radical ideology”, in: András Máté-Tóth and Cosima Rughinis (eds.), Spaces and borders. Current research on religion in Central and Eastern Eurpope, (Berlin: Walter de Gruyter, 2011), 251–264.
68. Szilágyi, Tamás – Réka Szilárdi, Istenek ébredése. A neopogányság vallástudományi vizsgálata(Szeged: jatePress, 2007).
69. Tomka Miklós , Expanding religion. Religious revival in post-communist Eastern and Central Europe ( Berlin: Walter de Gruyter, 2011).
70. Vainshtein V. , V. “The Tuva (Soyot) shaman’s drum and the ceremony of its ‘enlivening’”, in: Vilmos Diószegi, (ed.), Popular beliefs and folklore tradition in Siberia(Bloomington: Indiana University Press, 1968), 331–338.
71. Wallis, Robert J. Shamans/neo-shamans(London: Routledge, 2003).
72. Walters Philip , “ "Religion in Tuva: Restoration or Innovation?”" Religion, State and Society, 29, 1(2001), 23–38.White, Ethan Doyle, “In defense of pagan studies: A response to Davidsen’s critique”. Pomegranate: The International Journal of Pagan Studies, Vol 14, 1 ( 2012), 521.
73. Zétényi Zsolt , " A Szentkorona-eszme mai értelme, (Budapest: Püski, 1997).Zhukovskaya, N. L., “Neoshamanism in the context of contemporary ethno-cultural situation in the Republic of Buryatia.”" Inner Asia , Vol 2, 1( 2000), 2636.
74. Znamenski, Andrei A. Shamanism and Christianity:
75. Native Encounters with Russian Orthodox Missions in Siberia and Alaska, 1820–1917(Westport: Greenwood, 1999).
76. The beauty of the primitive: Shamanism and the Western imagination ( New York: Oxford University Press, 2007).

Article metrics loading...



Can't access your account?
  • Tools

  • Add to Favorites
  • Printable version
  • Email this page
  • Subscribe to ToC alert
  • Get permissions
  • Recommend to your library

    You must fill out fields marked with: *

    Librarian details
    Your details
    Why are you recommending this title?
    Select reason:
    Journal of Religion in Europe — Recommend this title to your library
  • Export citations
  • Key

  • Full access
  • Open Access
  • Partial/No accessInformation