Shamanism is a relatively complex phenomenon in Nowapan in part because there
exists no single group of individuals that fall under the rubric 'shaman' (although Nova
does have a generic term for shaman, xo.qír. There are four recognized
classes of shamans in Nowapan, a division going back into Ancient times. They are
variously counselors, medicine(wo)men, inventors, and spiritual advisors. Each group
is considered fundamental to Nowan society and each is described separately below.
The stereotypical xo.sá is supposed to offer advice and counsel when asked, not before. As a result, many of them may go for days without speaking more than simple pleasantries. They are also supposed to obverse the comings and goings within their communities, to learn the natures of the individual within it, and to understand the universal motivations of Homo intelligens nature. They often squat near the center of local activity, watching and listening, a habit that many non-Nowans find unnerving.
They are not expected to answer in haste, in fact, it is considered a sign of low
wisdom, perhaps to the point of foolishness. If it is necessary to answer fairly quickly,
it is expected that the xo.sá will speak as if reluctantly but also
emphasize by coincidence that s/he has already given the matter great thought. If the
advice is not followed, the xo.sá will never mention it again unless
advice is sought to remedy yet further consequences.
These shamans, xo.ttál, known in English as Curiousmen (although a few are women), were honored in tribal days. They were the ones made the discoveries that spurred on cultural development, evidently quite successfully. Homo intelligens, in the year 17,000 BP, was at about the same cultural level as Homo sapiens about 35-50,000 BP. By just about every measure, they have caught up and begun in many cases to surpass their older cousins. In older times, the practice seems to have been a combination of people coming to the xottál with problems in need of solutions and of simple innovation on the part of the xottál. Today, most of the engineers and scientists in Nowapan are the equivalents of xottál, although many are now banded together into cooperative research institutes. Today, cooperatives, clans, and individuals still approach them in search of new technologies, efficiencies, and ideas. Almost all modern xottál are members of the tté.za.xo caste.
To this day, curiosity remains an honored trait. When a family first
announces a pregnancy, a common expression is "q'a.ttál.dho.da
an pil.dha.ye.pal", 'may the child be curious!' and every parent
beams when a teacher tells them that their child is very curious.
One type of shaman which has received particular attention in recent years, are the xo.ttíl.whi or medicineman, (although they are more often women). The xo.ttíl.whi was the primary healer in tribal times and continues to play an important role in modern society. They treat less serious illnesses and minor wounds, set minor fractures, and in the case of women, serve as midwives. Their specialty has always been herbal medicine and few Nowans can match their intimate knowledge of the healing properties of local plants. They have always been receptive to new methods and cures but they do not compete directly with modern medicine (which is more often practiced by Curiousmen.)
Their methods are not limited to herbs and other plants, acupuncture pi.ttíl.pó was introduced into Pan more than a thousand years ago (probably during from T'ang Dynasty China) and spread rapidly across the island. Massage and joint manipulation ngum.ttíl has always been an important technique and the xo.ttíl.whi are experts in its application.
Not all of their importations have been so successful, in the early 1600's, during
the reign of the Chinese Ming emperor, Ch'ung Ch'en (r.1628-1644), opium
hur.mon.rum became a
popular choice for xo.ttíl.whi attempting to relieve pain. Once they
became aware of its addictive qualities, they led the campaign against it and it was
banned in Nowapan by the Nowan king Nur.net in 1657.
The spiritual shaman xo.za is the fourth and final type of shaman in Nowan society. More so than priests and monks of Dte.za, they are concerned with the individual and assist in helping him/her achieve balance and harmony in life as well as advising in spiritual matters. Xo.za claim to be able to see or feel auras wel.shí, the color and brightness of which give clues to an individuals spiritual, emotional, and physical well-being.
Xo.za have only limited ability to intercede with dte.mó.ge and ttir.dte. They are rather expected to advise the individual on correct practices and rituals to bring oneself back into harmony with them.
Divination remains an important role as it has for centuries. Sometime in the remote past, the Chinese I Ching was introduced Nowapan. Originally, it was in use only along the western and southern coasts but today, the I Ching, known in Nova as the hul.lan is used by xo.sa over the entire island. The most notable difference between Nowan and Chinese practice, is that Nowans use neither coins nor yarrow stalks, relying instead upon dice (wur.hul) for yielding the numbers. It is widely believed that the consultation of the hullan should only be done in the company of a xo.za who then aids in the interpretation of the results.
A role that has diminished over the years has been that of dream interpreter. More
and more, dreams are seen as largely random activities and the xo.za is rarely
consulted as to their meaning.