Five years since Yakutian shaman Alexander Gabyshev was detained by Russian police during his journey from Yakutia to Moscow in March 2019. Gabyshev embarked on an 8,000-kilometer trek with the mission to “exorcize” President Vladimir Putin whom he called the “embodiment of evil” from power in Russia. He believed in restoring democracy and balance between the state’s power and the people, gathering a cult following during his journey before his arrest later that year in Siberia, amassing support from ordinary people who resonated with his message of addressing injustice and balancing power.
Despite spending most of the past five years in psychiatric hospitals facing life-threatening treatments, Gabyshev was recognized as a political prisoner by the Memorial human rights group and sought to be included in a prisoner swap between Russia and the West for his freedom. Although his name was initially forgotten on the political prisoner list, his reputation has not suffered, with increased support from new followers on social media and the release of a documentary film about him. Gabyshev’s words of prophecy regarding the war in Ukraine have been seen as prophetic, with some considering him a visionary rather than a lunatic due to his prescient predictions.
In Siberia, shamanism is deeply rooted in Indigenous traditions, and the popularity of shamans has increased in recent years. While some hold genuine spiritual gifts and only see a few people, others have turned shamanism into a lucrative business, especially since the invasion of Ukraine, capitalizing on military amulets and rituals for soldiers’ protection. Shamans like Kara-ool Dopchun-ool of Tyva, elected as Head Shaman of Russia in 2018, publicly support the war in Ukraine and conduct rituals to protect soldiers, some charging additional fees for their services. However, the commercialization of shamanism is seen as a distortion of the culture by some Indigenous people and a mockery of their beliefs.
Indigenous groups like the Tyvans in Tyva are disproportionately affected by military mobilization and casualties in the war in Ukraine, and many turn to Buddhist temples and shamans for spiritual protection for their loved ones fighting. Despite the growing popularity of shamans during wartime, some view it with concern, as true shamans reject monetary transactions for their services and perceive the commercialization of shamanism as a mockery of their culture. While some shamans support the current regime and benefit financially from people’s misery, others condemn them for exploiting their beliefs for profit and perpetuate hierarchical structures that go against traditional shamanistic practices.
In conclusion, the story of Alexander Gabyshev, the Yakutian shaman, sheds light on the complex relationship between shamanism and politics in Russia, particularly in the context of the war in Ukraine. The commercialization of shamanism has raised concerns among Indigenous peoples who see it as a distortion of their culture and a means to exploit their beliefs for profit. Despite the challenges faced by Gabyshev and other shamans, their messages of justice, balance, and spirituality continue to resonate with many followers, highlighting the enduring power and influence of shamanism in Siberia and beyond.
