One of the more colorful and fascinating aspects of Tlingit ceremonial history is shamanism. The Tlingit Indians believed in malevolent spirits that interfered with their lives. Only an individual who possessed certain knowledge, i.e. the shaman, could intercede and break their power. For example, the shaman could cure the sick by driving out evil spirits; he could guarantee large fish runs and good weather. Often his powers were called upon to assure success in battle or to combat witches. A famous Yakutat shaman is credited with preventing the great smallpox epidemic of 1836 from reaching his village.
A shaman had at his command a number of spiritual helpers called yeks through which he made contact with the supernatural world. Each yek was assigned a special name and song. Yeks could assume both animal and human form, and were the subject of shamanic art, especially carved masks. The success of the shaman, who incidentally was well paid in advance for his services, depended upon the number of yeks under his control, and his rapport with them . If the shaman's efforts met with failure, he usually had an explanation for the client such as interference by bad spirits. Another payment would then be required for further services.
The appearance of the shaman must have been impressive. His hair was never cut or combed, and formed a long mat down his back. His costume- typically a hide apron, shoulder robe and crown-could be decorated with animal claws and carved bones. During his wild contorted dance to conjure up the spirit world, he often donned the mask of the desired yek. While manipulating rattles, charms and batons, the shaman would chant, groan, hiss, cry, and so forth, until he worked himself into a trance-like state.
Shamanism as a vocation was not something everyone could aspire to. It was an inherited honor bestowed upon a son, grandson, or nephew. The would-be shaman was required to venture alone into the wilderness for a period of time determined by his success or failure in meeting up with spirits. His link to these spirits were the animals of the forest who, upon "offering" him their tongues, fell dead at his feet, and then transported him to his yeks. This "gift of the tongue" contained great power for the shaman, especially when given by the land otter, a most potent supernatural force.
In addition to his responsibilities as mentioned above, the shaman conducted important large public rituals each winter season. During these ceremonies the shaman appealed to his yeks to see to the well-being of his village. Belief in the power of the shaman did not begin to weaken until the late 1800's.
BIBLIOGRAPHY
Billman, Esther, 1975 - Tlingit Bulletin Number 1, Sitka, Sheldon Jackson Museum Press. Jonaitis, Aldona, 1986 - Art of the Northern Tlingit, Seattle, University of Washington Press. Kaiper, Dan & Nan, 1978 - Tlingit: Their Art and Culture, Seattle, Hancock House Publishers. Krause, Aurel, 1885 - The Tlingit Indian; Gunther, Erna, Translator, 1956, Seattle, University of Washington Press.
Barbara Waterbury, 1987
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