David Lewis-Williams’s Cognitive Archeology: New Approach to Shamanism
Study of Religion January 1, 2019 Peer reviewed DOI: 10.22250/2072-8662.2019.2.92-97 via Semantic Scholar
Summary
This article reviews archaeologist David Lewis-Williams's ideas on shamanism and rock art. It examines painted scenes, painting processes, artifacts, and ethnographic evidence of rituals. Lewis-Williams's concept of a spectrum of consciousness and altered states (ASCs) is central: universal mental images from ASCs shaped shamanism, and their depiction in rock art reveals creators' trance experiences. The author finds support for this in religious history. Criticism of the theory—mainly regarding symbolic activity and neglect of social organization—is partially accepted and addressed with auxiliary theories. The method may apply to folklore as well as rock art.
Study at a glance
| Design | theoretical or philosophical paper |
|---|---|
| Key finding | Lewis-Williams's theory linking universal mental images from altered states of consciousness to the genesis of shamanism is supported by rock art analysis and religious history, though it faces criticism for insufficient attention to social organization. |
Abstract
The article outlines the main ideas of the archaeologist David Lewis-Williams and his contribution to the study of shamanism and the analysis of rock paintings. Author examines the depicted scenes, the process of the painting, as well as artifacts and ethnographic evidences of the alleged rituals. The reconstruction of rituals is accompanied by the Lewis-Williams’s conception of the spectrum of consciousness and its various states. Universal mental images arising during ASCs played a large role in the genesis of shamanism, and their fixation in rock art allows one to reconstruct the inner state of the creators of images and the role of trance experiences. The author finds confirmation of his concept in the history of religions. The article also contains critical remarks on the Lewis-Williams’ theory, mainly related to the definition of symbolic activity and the insufficient attention of the author to social organization. The author of the article partially agrees with the criticism, and also brings auxiliary theories that remove some of the criticism. The article outlines the prospects for using the Lewis-Williams’ method in analyzing not only rock paintings, but also folklore sources.