This thesis aims at investigating the role of circumpolar shamanistic objects in several European and Russian ethnographic museums, comparing this role to that played by similar objects at North...Show moreThis thesis aims at investigating the role of circumpolar shamanistic objects in several European and Russian ethnographic museums, comparing this role to that played by similar objects at North American museums. This was accomplished through the use of relevant literary research, object research (via Museum Catalogues and TMS), and personally conducted interviews of curators, researchers, and associated members of the respective ethnographic museums under study—the National Museum of Ethnography in Leiden (NME), the Ethnologishes Museum in Berlin (EMB, the Russian Ethnographic Museum in St. Petersburg (EMS, Museum of Archaeology and Ethnography of Siberia at Tomsk State University (MAE, and the Museum of Cultural History in Oslo (MOCH).First, in order to better understand shamanistic objects from native point of view, a discussion is raised concerning the anthropological theories of animism, perspectivism, and especially personhood. The discussion shows how shamanistic objects need to be perceived as having human-like qualities similar to that of a human person. Therefore, I believe that the housing, and especially the display of shamanistic items and their contextual narratives should pose as an ethical issue for ethnographic museums. Furthermore, I show that western museological practices clashes head on with native views, as seen in source community collaborations. External political pressures causes museums to collaborate with native groups, so I propose, therefore, that in order for museums to become a transparent, public educational environment, that they trend in the footsteps of the Museum of Cultural History in Oslo (MOC), make certain compromises, and repatriate shamanistic objects to native community museums if need be. In this line of thought, I propose that museologists should start an investigation and figure out, with extensive research, how native groups perceive the cultural and social implications of shamanistic objects. A possible, but necessary, outcome could be the repatriation of these ceremonial items to native community museums. I suggest that this latter enactment will enable native groups to interact with the material culture made by their ancestors and help rebuild their cultural identity. Additionally, this will also enable museums move beyond the constraints of source community collaborations and instead freely practice museology, where exhibition making can be enticing for public viewers to enjoy.Show less
