Shamanism and Rock Art in Minnesota

The Horned Serpent and Entoptics
Entoptic form constants are usually seen in the first stage of altered states of consciousness.
Entoptics generally include: Caternary curves ))) Grids ### Undulating lines ~~~ Dots ...
Chevrons ^^^ Parallel lines /// Circles O O Spearlike forms ---- & Zigzags \/\/
In the second stage, vortices, cartoonish figures, and tunnels with bright lights are commonly described by medical subjects. In the third stage of altered states, the experience is perceived to be real and can involve somatic or bodily transformations like polymelia (a sixth finger or toe), lycanthropy (transformation into an animal), attenuation or the perceived elongation of the torso sometimes resulting in the perception of flying, entering a rockface and going into an underworld, or being underwater. In the later stages of altered states of consciousness, synesthesia or interaction of the senses can occur. A startling, loud sound or noise, such as the loud banging of a rock, can set off colors and trigger rapid iconic hallucinations (Siegel 1977).

Chevrons

Demonstrating the Atlatl

Atlatls (spearthrowers) appear in Archaic Period MN rock art from about 3500 years ago.

Kevin L. Callahan
Anthropology Department
U of MN

Thunderbird with a Heart Line

Attenuation
In later stages of altered states, common somatic (bodily) transformations are perceived, such as attenuation (elongation), polymelia (growing extra fingers or toes), and transformation into an animal (therianthropy and lycanthropy).

Atlatl Rock in Valley of Fire State Park in Nevada is probably a shamanistic vision quest site.

SHAMANISM AND ROCK ART IN MINNESOTA Some of the historic period rock art in Minnesota was made by shamen and some was made by non-shamen recording their dream symbols and totems. Shamen could be men or women. Shamen became spirit-like, if not spirits themeselves, and took on the appearance, characteristics and qualities of their guardian spirits (Vastoukas and Vastokas 1973; Densmore 1979). Where an ordinary Algonkian hunter, for example, hoped for an animal, bird, or fish guardian the shaman sought many such spirits but also the cosmic manitous. Hoffman (1891) described in detail three different kinds of shamen including the Jessakids, Wabenos, and Medas. A Jessakid shaman who specialized in seeing into the future, using a "shaking tent," practiced alone, and without a group. As the Vastoukas wrote, "Blessed by the sun, they were directly assisted by the Turtle amd Thunderbird manitous, of which they would have dreamed in their youth"(Vastokas and Vastoukas 1973). The Wabenos, who also practiced alone, specialized in medicinal herbs, and potions for hunting and love magic, but also were feared as shamen who might use their powers to inflict harm. The Medas were highly organized into a hierarchical society. At one Minnesota location there were eight successive grades of curing and initiation rather than the four described by Hoffman (1891). The Vastoukas report that few got to the last grades because of the cost of initiation and the belief that the higher grades were psychically dangerous to the individual. The Midewiwin, who dealt with medical problems, were connected to the water spirits associated with curing illness, Nanaboujou, the Horned Serpent, Shell, and his assistant Bear. Minnesota Midewiwin birch bark scrolls were mnemonic and ideographic pictographs which were incised as memory aids in the singing of songs. They are similar to many of the petroglyphs found in the Upper Midwest many of which recorded shamanistic visionary experiences. Non-shamen who recorded their dream symbols and totems in rock at important locations were also recording shamanistic symbols since these were frequently obtained from shamen in naming rituals or from individual vision quests and individual dreams. The latter could sometimes include dreams of important mythic figures.

For more information click here to go to a longer article and bibliography regarding
Shamanism, Dream Symbolism, and Altered States in Minnesota Rock Art

Dakota Religion and Sacred Boulders

Minnesota Rock Art (An introduction)

Common Symbols and Motifs in Minnesota Rock Art (photos and ethnohistoric information)

Shamanism and Rock Art in Minnesota (articles)

The Nett Lake Petroglyph Site (article and photos)

The Fort Ransom Writing Rock (A lengthy field report with photos)

Theodore H. Lewis and Alfred J. Hill (early Minnesota archaeologists)

T.H. Lewis' Field Methods for Tracing Petroglyphs

Minnesota's Sacred Red Rock Boulder

Cup Marked Boulders in the Upper Midwest Region (article)

Distribution Maps of Inscribed and Painted Boulders of the Upper Midwest and North America

Lithic and Copper Projectile Points and Minnesota Rock Art (article and photos)

Atlatls or Spearthrowers in Prehistoric Minnesota (article and photos)

How to throw a spear with an atlatl (photos)

Atlatl Rock Petroglyphs, Valley of Fire, Nevada

An Atlatl at the Chicago Museum of Natural History

Rock Art and Lilliputian Hallucinations
A Glossary of Rock Art Terms

What's Happening in International Rock Art Studies

Current Trends in Archaeological Theory (Chapter 1)

Current Trends in Rock Art Theory (Chapter 2)

References (bibliography/citations)

How to get to the Jeffers Petroglyphs & Pipestone National Monument

The Jeffers Petroglyphs Photo Album

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