Asian Southeast

According to Alix de Montal (op. cit., p. 15), in its intitled book the Xamanismo, ' ' the word xam comes of tungue saman, make look like with the sramana snscrito and pli samana, that it means? man inspired for the espritos? ' ' , and he also affirms that: Similar xamnicos phenomena between the eskimos meet, enter the indians of the North America and the South America; in the Oceania, Australia, the Asian Southeast; at last, in India, Tibet and China. It is treated, here, of a set of practical evidently adapted and amalgamated to each culture, to each belief, but that in all part it presents magician-religious and symbolic content the same (MONTAL, 1986, p.15). In accordance with this author, the animismo (that is, idea of that in everything it has soul or vital energy), the belief in the espritos of animals or animals of being able, the power sacred dressing and of the plants settles, it, the ecstasy, the existence of other parallel worlds to the material world, is some of the main characteristics of the xamanismo. Xam would be, then, the priest of this cult, the basic mediator enters the espritos (of ancestor, deuses and animals) and the human beings. Paj, that it would correspond to xam, is that person that has dom to cure natural and not-natural illnesses with the aid of the magic ones, and magic or the caruanas ones, is magical beings that lives in the deep one of the rivers, forests, and detainers of being able and wisdom. Both are the two main axles that compose the Pajelana. Important to stand out that it has differences between caboclo pajelana and aboriginal pajelana. The first one, object of study in this work, is resulted of the relation between diverse cultural and religious traditions (over all, aboriginal, Christian catholic and African) caused from the settling.