Found 3313 Hypotheses across 332 Pages (0.052 seconds)
  1. "Priest practitioners were present only in sedentary societies with a major reliance upon agriculture or pastoralism"(37)Winkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 4 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

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  2. "Mediums occurred in societies with agricultural or pastoral economies, and, with one exception, they occurred only in societies with political integration beyond the local level" (36)Winkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 3 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

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  3. "All of the Shamans were in nomadic or seminomadic societies, which generally has hunting and gathering economies" (36)..."However, all of the Shaman/Healers were found in societies with agriculture, and almost all of the Healers were found in societies with political integration beyond the local level" (36)Winkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 5 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

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  4. The presence of shamans will be positively associated with nomadic residency patterns and negatively associated with political integration beyond the local community (319).Winkelman, Michael James - Shamans and other "magico-religious" healers: a cross-cultural study of thei..., 1990 - 3 Variables

    This article examines shamans and other types of magico-religious healers. Agriculture and political integration are suggested to influence the transformation of shamans into shaman/healers, healers, or possession-trance mediums.

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  5. "Societies with a single practitioner type were generally hunting and gathering societies; while those with two practitioner types always had agriculture as a major mode of subsistence. The societies with three practitioner types present had agricultural or pastoral economies and, with one exception, political integration beyond the local level. Those societies with four practitioner types present had agriculture and political integration beyond the local level and, with one exception, the presence of classes." (37)Winkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 0 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

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  6. The presence of mediums will be positively associated with political integration beyond the community level (329).Winkelman, Michael James - Shamans and other "magico-religious" healers: a cross-cultural study of thei..., 1990 - 2 Variables

    This article examines shamans and other types of magico-religious healers. Agriculture and political integration are suggested to influence the transformation of shamans into shaman/healers, healers, or possession-trance mediums.

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  7. The presence of priests will be positively associated with political integration and the presence of agriculture (345).Winkelman, Michael James - Shamans and other "magico-religious" healers: a cross-cultural study of thei..., 1990 - 3 Variables

    This article examines shamans and other types of magico-religious healers. Agriculture and political integration are suggested to influence the transformation of shamans into shaman/healers, healers, or possession-trance mediums.

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  8. The presence of healers will be positively associated with political integration beyond the community level (328).Winkelman, Michael James - Shamans and other "magico-religious" healers: a cross-cultural study of thei..., 1990 - 2 Variables

    This article examines shamans and other types of magico-religious healers. Agriculture and political integration are suggested to influence the transformation of shamans into shaman/healers, healers, or possession-trance mediums.

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  9. The presence of shaman/healers will be positively associated with a major reliance on agriculture as a food source (328).Winkelman, Michael James - Shamans and other "magico-religious" healers: a cross-cultural study of thei..., 1990 - 2 Variables

    This article examines shamans and other types of magico-religious healers. Agriculture and political integration are suggested to influence the transformation of shamans into shaman/healers, healers, or possession-trance mediums.

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  10. "Trance states, labeled as soul journeys, were present for almost all of the Shamans"(30)Winkelman, Michael James - Magico-religious practitioner types and socioeconomic conditions, 1986 - 0 Variables

    The authors examine the relationship between magico-religious practitioner type and socioeconomic variables in order to present a typology of magico-religious practitioners. Three bases for magico-religious practitioners are discussed in terms of selection procedures and activities. Several hypotheses are empirically tested, and descriptive generalizations derived from analyses are presented.

    Related HypothesesCite