Section 0191 of PSYCH1A
General Psychology -- : Aug 21 - Dec 15 2017
The above section is offered in a hybrid format. This class requires physical attendance in the classroom of 1.5 hours per week and 2-3 additional hours per week of required online class time. Students must have regular access to the internet and be able to complete extensive assignments online.
Section 0234 of PSYCH35
Psychology of Personal and Social Adjustment -- : Aug 21 - Dec 15 2017
After registering through the normal SRJC registration process visit the class homepage for further details.
Section 8445 of PSYCH5
Abnormal Psychology -- : Jun 19 - Jul 30 2017
After registering through the normal SRJC registration process, visit the Distance Education website to find any available online course material.
Section 8448 of PSYCH1B
Introduction to Psychological Research Methods -- : Jun 19 - Jul 30 2017
After registering through the normal SRJC registration process, visit the Distance Education website to find any available online course material.
Office Hour Fall 2017
Tu 9-9:30, 1:30-2
For information on adding to my sections and logging into my classes, please see further below, keep scrolling. Thank you! For regular Fall 2017 semester the ONLY day to request to add for online classes is August 22. Earlier and later requests will be disregarded.
For my late start Psych 1A the day to request to add is September 13 and September 13 only.
During the summer semester I am available for skype and phone appointments. Please contact me via e-mail.
During fall and spring semesters I am available for in person appointments on campus. Appointment recommended.
For my particular interests in psychology see under the bio and info tabs.
Required Textbooks Fall 2017
Please note that I cannot attest to the usefulness of earlier editions of any of my required texts. You will need to figure this out yourself. The easiest way to do so is to either compare with the most current edition on reserve in the library or the edition for sale in the SRJC bookstore. Please do the research yourself. Thank you.
PSYCH 1A hybrid and online:
Jürgen Werner Kremer, Diversity in Psychology, Psychology in Diversity - Psychology for the 21st Century. Kendall-Hunt, 2017.
PSYCH 1B in-class and online:
Beth Morling, Research Methods in Psychology (2nd). Norton, 2015. ISBN: 978-0-393-93693-3.
PSYCH 5 in-class:
William R. Jay: Abnormal Psychology. Los Angeles, CA: Sage. (2015. ISBN: 978-1-4129-8812-4 (Second edition)
Ethan Watters: Crazy Like Us. New York: Free Press. (2010).
Leslie Marmon Silko, Ceremony (Penguin, use 2006 edition ONLY, blue feather cover) ISBN 0143104918
Additional Abnormal psychology readings available online.
PSYCH 35 online:
Linda Hogan, The Woman Who Watches Over the World (Norton, 2001) ISBN 0-393-32305-6
Shailja Patel, Migritude, (Kaya Press, 2010)
James Baldwin, I am not Your Negro, Vintage International, 2017.
Jurgen Werner Kremer & River Jackson-Paton, Ethnoautobiography - Stories and Practices for Unlearning Whiteness, Decolonization, Uncovering Ethnicities (ReVision Publishing, 2014) ISBN 978-0-98197-066-0.
Additional readings on the psychology of identity will be posted online.
IMPORTANT NOTICE FOR ONLINE CLASSES:
None of my online classes have any on-campus requirement (initial meeting) - NONE, NEVER. Disregard any printed notices that tell you otherwise. (Hybrid classes, naturally, have an on-campus requirement.)
IMPORTANT NOTICE FOR ON-CAMPUS CLASSES:
All my on-campus classes have REQUIRED web components. All important information will be communicated via webpage or e-mail and all exams will be taken online. The classroom will provide training for using the required web component - so, not to worry. However, if you do not feel comfortable using the computer or our web platform CANVAS, then please select an alternate section. Using the web component will give you important computer skills that will benefit your work as a student and employee for years to come; you will notice that your level of comfort with computer will increase as the semester progresses. These classes provide a natural step toward taking classes that are taught solely online. Student feedback shows that the vast majority find it helpful and stress reducing to have the required online components - it makes life easier.
My Particular Interests in Psychology
My classes generally highlight important cross-cultural issues, esp. Psych 35, Psych 5 and Psych 7. If you are interested in pursuing these issues in greater depth you may want to consider, for example, the AMCS major at Sonoma State (esp. if you would like to go into K-12 teaching via the AMCS major teaching pathway). Prof. Christina Baker is the lead faculty of the Teaching Pathway. Please feel free to discuss options with me during my office hour or via e-mail. Additionally, I focus very much on recent neurobiological research and the impact of our social worlds.
Class pages are available on the first day of class.
HOW TO ACCESS CANVAS:
--- Go to www.santarosa.edu
--- Click on "Online Learning" (under "Portals" in the middle of the page)
--- Scroll down and click on "Canvas Login"
--- Use the same username and password you use to enter the Portal (My Cubby) to log in.
--- Under "Navigation" on the left you should see a tab that says "Courses".
--- Clicking on that will list all the courses you're currently enrolled in.
--- Find our course and click on it. Sometimes 2 clicks are required. Wait and click again if nothing happens upon first click. All necessary course information and materials can be found there.
Scroll to the bottom of this page for the link to information about my 2011 show at the SRJC Museum and a video of my shamanic performance.
ADDING ONLINE CLASSES:
Each semester there is one day - and ONE DAY only - on which you can request to add. ALL messages contacting me earlier or later will be disregarded. E-mail requests only, phone requests will go unanswered. Thank you!
To request to be added to Fall Semester classes, please see date above. Earlier and later requests will be disregarded. You will hear back within seven days. I generally have more requests than class seats in my online classes. Your chances of adding are consequently not assured. Make sure to explore alternatives. When I can I usually add a fair number of students depending on needs.
If you are wait listed for one of my online classes then you will be in. No need to request an add code in that case.
ADDING ON-CAMPUS CLASSES, INCLUDING HYBRID CLASSES:
You must show up for the first two classes. Your chances to add are generally good as long as you show up.
E-mail is my preferred mode of communication. Phone messages left during break times will be answered once the semester is in session again. You may, however, always attempt to contact me via e-mail. During the summer session I will ONLY answer e-mail; phone messages left between the end of the Spring Semester and the beginning of the Fall Semester will be answered in August. The same applies for the break between Fall and Spring Semesters.
Ph.D., Clinical Psychology, University of Hamburg, Federal Republic of Germany, 1980
Diplom (Masters), Psychology, University of Hamburg, 1973
Scholarship for study in psychology, Trinity College, Dublin, Republic of Ireland,
1971 - 1972
Graduate courses, Education, San Francisco State University, 1978 - 1980
Professional training, Casriel Institute and AREBA, New York, 1978
Professional training, Center for Studies of the Person, La Jolla, California, summer of 1974 and 1975
Professional training, Psychology Department III, University of Hamburg, person-centered therapy, 1970 - 1973
2004 to today Adjunct Faculty, Sonoma State University, Depth Psychology, American Multicultural Studies and Art Therapy Programs. Courses: --- Introduction to Depth Psychology. --- Art-based Inquiry.
2003 to 2005 Adjunct Faculty, Institute of Imaginal Studies. Courses: --- Modern Consciousness and Indigenous Wisdom. --- Research Practicum.
2000 and 2001 Guest lectureship at the Burg Giebichenstein (Bauhaus tradition), University of Halle, Germany.
1999 to today Adjunct Faculty, Saybrook Institute. Courses: Theories of Inquiry. Psychology of Shamanism. Personal Mythology and Dreamwork. Modern consciousness and Indigenous consciousness. Socially Engaged Spirituality. Nature of Consciousness. Contemporary Neuroscience.
1998 to today Adjunct Faculty, California Institute of Integral Studies. Dissertations and independent study courses. Courses: --- Indigenous Ways of Knowing. --- Nonwestern psychologies and healing practices. --- Healing stories: Personal, indigenous and postcolonial texts. --- Theoretical research.
1993 to 1997 Co-Director, Traditional Knowledge Program and Center for Traditional Knowledge (graduate program for Native American and other indigenous students and students researching their indigenous roots). Program Director of the Integral Studies PhD program, an interdisciplinary doctoral program. Use of the internet as medium in the instructional process. Courses: Indigenous epistemologies. Shamanism and healing. Star knowledge and rock knowledge. Introduction to indigenous science research methodologies. Philosophical terms of indigenous languages. Narrative universe. Indigenous mind - Eastern mindfulness, and Western psychology. Ecological Critique. Colloquium. Rank: Full Professor V.
1990 (June) to 1993 Academic Dean, California Institute of Integral Studies. Program Director of the Integral Studies PhD program, an interdisciplinary doctoral program.
1989 (July) to 1990 Program Director, East-West Psychology Program, California Institute of Integral Studies, San Francisco (graduate program dedicated to the scientific, religious and philosophical understanding of mind, consciousness and persons).
1989 to 1997 Professor, California Institute of Integral Studies, San Francisco. Courses: Altered states of consciousness. Transpersonal psychologies. Shamanism and Eastern spiritual traditions. Western personality theories. Images of the artist East and West. Psychology of shamanism. M.A. and PhD Integrative seminars. Chair and committee membership on dissertations and masters theses.
1988 to 1994 Adjunct professor, Saybrook Institute Graduate School, San Francisco.
1983 to 1987 Dean of Faculty and Vice President of Academic Affairs, Saybrook Institute, San Francisco, California.
1983 to 1990 Lectureship, John F. Kennedy University, Consciousness Studies Program. Courses: Ethical problems in parapsychological research. Experimental parapsychology. Spontaneous cases. Effective therapeutic communication. Ethics. Case Seminar. Group process. Shamanism as spiritual practice.
1982 to 1988 Professor, Saybrook Institute. Teaching of clinical psychology courses, development of Clinical Inquiry Concentration, Director of concentration. Courses: Introduction to clinical inquiry. Existential psychotherapies. Epistemologies of sanity and insanity. Toward a theory of emotions. Functional and dysfunctional behavior. Ethics and ideology critique. Critical theory. Experimental parapsychology. Supervision of dissertations and masters theses in the clinical inquiry and consciousness studies areas (chairs and committee memberships). National Meeting presentations and workshops on transpersonal issues.
1982 to 1985 Research project in cooperation with the Psychology Department III of the University of Hamburg on the psychotherapeutic effects of the New Identity Process.
1981 to 1985 Lectureship, University of Hamburg, School of Education, Department of Special Education. Course: Play therapy - theory, training, supervision.
1976 to 1977 Lectureship, College of Education, Mainz, Germany. Courses: Counseling with parents of physically handicapped children. Play therapy with emotionally disturbed children. Conflict resolution in the school situation. Theories of perception and learning. Socialization and the process of perception.
1975 to 1976 Lectureship, Psychology Department III, University of Hamburg. Courses: The person-centered theory of Carl Rogers. Introductory and advanced courses in client-centered therapy.
1975 to 1976 Lectureship, College of Special Education, Cologne, Germany. Courses: Student-centered teaching. Counseling with adolescents. The application of Rogers' person-centered concept in the education of physically handicapped children. Therapeutic strategies with behaviorally disturbed children.
1974 to 1975 Lectureship, Department of Social Education, University of Hamburg. Course: Psychology of architecture. Research work as a part of a project on drug addiction.
1973 to 1977 Lectureship, Psychology Department III, University of Hamburg. Courses: Beginning and advanced level courses in clinical practice and supervision.
1973 to 1977 Supervision of masters theses (Diplomarbeiten) at the Psychology Department III, University of Hamburg.
In recent years I have been involved in interdisciplinary work with indigenous peoples as part of my practice of socially engaged spirituality. My theoretical work is an attempt to transgress the established boundaries of nature, culture, and gender, and to walk in the spaces between and across disciplinary territories exploring the transformative dimensions of current and traditional thought and practice. I received my education at the University of Hamburg in Germany and am an Executive Editor of ReVision -- Journal of Consciousness and Transformation. My past positions include, Dean of Faculty and Vice President of Academic Affairs at Saybrook Institute in San Francisco; Academic Dean, of the Integral Studies Program and of the East-West Psychology Program and I was co-director of the PhD program for Traditional Knowledge at the California Institute of Integral Studies. I have (co)written several books and contributed extensively to journals, handbooks, readers, and more popular venues. Towards a Person-Centered Resolution of Intercultural Conflicts (1980) is the title of one of my books. After receiving my doctorate in clinical psychology at the University of Hamburg, Germany, and working for some years in private practice, I relocated to San Francisco to teach at Saybrook Institute Graduate School. I have edited special ReVision issues on: Peace and Identity; Paradigmatic Challenges; Culture and Ways of Knowing; Indigenous Science; and Transformative Learning. Recently I have written about ethnoautobiography, dissociation, healing and cosmology, Ken Wilber, trance, the history of sense alienation in euro-centered cultures, my travels in Sapmi (Lappland), the bear in circumpolar stories, the obligations of a white man, ancestral conversations, and violence against indigenous peoples.
Professional Areas of Interest:
Growing up in West Germany shortly after World War II, I was painfully aware of the pervasive denials of the Shoah (German genocide against Jews). I observed the profound impact of these silences on education, psychotherapy, and narratives of identity in general. Similar silences exert a continuing power in this country. Deconstruction of Whiteness, decolonization, confrontation with cultural shadow material - these are among my primary professional interests.
My teaching and writing focuses on a decolonizing discourse of Whiteness, the history of modernist White self-constructions, and the critical reconstruction of European indigenous layers. I hope that out of the tears about the grievous things our ancestors have suffered and committed, amidst all the achievements, there will arise shared laughter and appreciation as the joy of the local truth ceases to be a call for dominance, and as people enjoy and appreciate each other's capacity for cross-cultural learning. Facing collective shadow material, the inclusion of the dark and light seem to prevent us from superficial nostalgia and dissociated romanticism in relation to any culture, and help us to move into the future through our connections with ancestral cultural roots. The remembrance of the web of stories that create who we are; the connection with the surrounding lands, community, and cultural history; the philosophical reflection upon our cultural premises; the dialogue of the various sciences with local knowledge and narratives, i.e. indigenous science these seem to be ways to open an avenue for rich multicultural inquiry and learning as well as the resolution of cultural wounds and the exploration of the liberating potential of ethnic constructions. My work is dedicated to diverse learning environments that elicit the teachers' and students' potentials through personal and scholarly inquiry for the sake of the communities to which they will dedicate their professional lives.
Autobiographical writing, ethnoautobiography is an approach I am using with students to help them navigate the processes of personal and cultural ethnic narratives. Students generally design co-operative inquiries to engage in a generative integration of curricular content with personal questions and critical reflections. For students of European descent the deconstruction of Whiteness and the recovery of ancestral roots requires not only the confrontation with cultural shadow material (such as genocide, racism, white privilege, inequality, bipolar gender construction) but also the remembrance of the earliest historical beginnings of supremacist self constructions. The confrontation with ancestral ethnic connections by White settlers (Euro-Americans) calls for a process of critical inquiry distinct from ethnic renewal and affirmation in Indigenous populations. The next section describes what I think about Indigenous traditions, shamans, and shamanism.
Indigenous Traditions, Shamanism, and More …
The words ‘shaman’ and ‘shamanism’ are Western anthropological terms based on words taken from one specific tradition and then abstracted and generalized. Šaman is an appropriate term for the Siberian Evenki (Tungus) people. It is not the term the European Sámi people use for their healers and seers (noaidi), it is not the term the Yoruba people use (babalawo), it is not the term the Hawaiians use (kahuna); and various Native American tribes use different terms for their healers, seers, and holy people. And it is also not the term the Old Norse used before Christianization (volva and seiðman). Each Indigenous culture has one or more specific terms for the specialists in their healing traditions. This term is not shaman, except when it is šaman among the Evenki. Shaman and shamanism are not Indigenous terms, they come out of the context of Western sciences that have grappled for a long time with Indigenous specialists who were often given pathological labels, such as schizophrenic. Western scientists frequently failed to fully appreciate the Indigenous context that these specialists are a part of.
Given the history of incomprehension among many Western scientists, the establishment of shamanism conferences by Ruth-Inge Heinze and Mihály Hoppál about thirty years ago is significant. These conferences became a place where academics, practitioners, and Indigenous specialists would gather to understand and practice the life affirming work of shamans. This was very important in overcoming prejudicial and racist dismissals of Indigenous specialists and their practices. These conferences were part of establishing shamanism as a serious field of study or specialty in anthropology, psychology, and other disciplines. Today we can say that this task has been largely accomplished.
Ruth-Inge Heinze defined shamans as specialists who (1) access alternate states of consciousness at will, (2) fulfill needs of their community which otherwise are not met, and (3) are mediators between the sacred and the profane (i.e., encode ineffable messages). The context in which shamans historically have worked is that of their Indigenous communities. However, the Indigenous context of shamanism was dramatically altered through the history of conquest, colonization, genocide, racist science, and appropriation. Today some Indigenous traditions and individuals feel entirely comfortable using the term ‘shaman’ for their healing specialists; others feel very uncomfortable with it; and some traditions and Indigenous individuals don’t particularly care. The term is cherished in Mongolia, for example, and shamanism as the state religion is part of the re-assertion of their national identity; by contrast, many Native Americans do not like to use the term.
We all have indigenous roots and we all have ancestors who were part of traditions that used shamanism. Shamanic work is a human potential. When we grow up indigenous, we become familiar with what our own tradition has to offer. When we grow up non-indigenous, then we need to find a place for our calling, our potentials, and our gifts; this is often not easy. Indigenous people are intimately woven into their traditions, communities, and ecologies. Non-indigenous people have grown up in Western worlds that thrive on the colonial and supremacist separation from each other (individualism) and our natural world, the separation from the elemental forces of earth, water, air and light. Non-indigenous shamanic practitioners do not have a natural community, their community emerges from the market place which encourages charismatic inflation and creates various traps and challenges. A shamanic practitioner is not an Indigenous shaman. Both shamanic practitioners and shamans can be very powerful. Acknowledging the differences in cultural context means honoring Indigenous shamanic traditions.
When we are dedicating ourselves to understanding the shamanic practices of Indigenous traditions or learning and practicing them, then we need to dedicate ourselves not just to personal healing of individual suffering, but also to the healing of the history of the ongoing destruction of and threat to Indigenous peoples. If we want to understand shamanism we also need to understand its Indigenous context and history;. healing history is shamanism in action. Remembering our own specific indigenous roots is healing work.
When existential emergencies show overwhelming dimensions, when politicians lose the confidence of their constituency, when priests do not consider the needs of their community, when psychotherapists and physicians treat symptoms and not their patients, because they don’t have the time or feel constrained by “scientific” considerations, when underlying imbalances in an individual’s physical, emotional, mental, social, moral, and spiritual levels remain unattended, then the search for spiritual help begins and will even produce new shamanic practitioners and new shamanic traditions may emerge.
Shamanism is very much alive today. It has stayed accessible whether we look without or within. Shamans and shamanic practitioners are called to fulfill vital roles. They heal by removing imbalances and restoring the connection between the sacred and the secular; they help to keep the earth in balance and help humans to walk in balance. They continue to ritualize the process of transformation.
The Society and the Conference I am working with are dedicated to honoring and celebrating Indigenous traditions and their healing specialists. They welcome the work of all shamanic practitioners who have dedicated themselves to remembering their ancestral roots; to learning from Indigenous traditions; and to healing a history that continues to be destructive of Indigenous knowledge and practices. Balancing ourselves, balancing ourselves in our communities, and balancing ourselves in our ecologies, is the work of shamans and shamanic practitioners in order to protect earth, water, air, and light, in order to honor Life. They are dedicated to address the transformation of this old paradigm, while holding the world of healing with respect, and celebrating all of us who come together to share knowledge, experience, and vision with integrity.
Presentations and Publications:
"Psychology in Diversity, Diversity in Psychology - An Integrative Psychology for the 21st Century" is an introductory psychology textbook that will be ready for use in the Fall 2017 semester (Kendall-Hunt). ISBN 978-1-5249-4324-0
My book "Ethnoautobiography - Stories and Practices for Unlearning Whiteness, Decolonization, Uncovering Ethnicities" (with R Jackson-Paton), ReVision Publishing, ISBN 9780981970660, is available. You can order it on amazon.com and it is available in the SRJC Bookstore as well as North Light bookstore in Cotati.
"Transformation of Consciousness: Potentials for Our Future", edited by myself and Dagmar Eigner, is available at amazon.com (Vajra Books, 2015, ISBN 987-9937-623-38-4).
RECENT CONFERENCE PRESENTATIONS
Here are some of the conferences I have presented at in recent years:
• The conference on Problems of Health Preservation in Northern and Siberian Conditions at the Russian Academy of Sciences (2009) with a presentation on Shamanic Healing, Psychotherapy, and the Affirmation of Indigenous Approaches to Healing and Shamanic Healing, Psychotherapy, and a Multi-Sense Perspective on Hypnotic-like Procedures in Moscow.
• The 10th International Society for Shamanistic Research conference in Warsaw (2011) with a presentation on Norval Morrisseau – Shaman Artist.
• The 9. Humanswissenschaftliches Kolloquium "Resonanztheoretische Modellvorstellung in der Medizin und Psychologie" in Vienna with a presentation on Resonanzen im Gehirn - Resonanzen im Ritual (Brain resonances - ritual resonances) (2016).
• Keynote at leadership conference in Vienna: Transformative leadership and healing in the 21st century (2016).
• The Symposium "Drugs and Varieties of Addition in the 21st Century" in Vienna with a presentation on Addiction from the transpersonal stance (2017).
• The symposium "Shamanism and Public Health" at the Medical University Vienna with a presentation on Integration of shamanic approaches and Western medicine - The example of the Hmong project at the University of California, Merced (2017).
• The symposium on "Mind, Consciousness and Rituals" at the University of Budapest's Affektiv Pszichologia Tanszek with a presentation on Shamanic selves, neuropsychology, and the future of healing (2017).
• The 5th International Interdisciplinary Scientific & Practical Symposim "Medical Anthropology in an Unstable Globalizing World" in Moscow with a presentation on Dine Chantways - Multisensory Design and Right Brain Integration (2017).
• In addition, I have presented regularly at the International Conference for Indigenous and Ancestral Wisdom, Healing and Transformation.
PUBLICATIONS (since 2000)
(2017a) Psychology in Diversity, Diversity in Psychology - An Integrative Psychology for the 21st Century. Dubuque, IA: Kendall Hunt. ISBN 978-1-5249-4324-0 [Publication August 2017]]
(2017b) Indigenous visionary sovereignty and cultural exchange – A Sakha – Northern California example. Eigner, & J. Kremer (eds.). Beiträge zur Medical Anthropology, Band 2. Vienna, Austria. (In preparation)
(2017c) Spirit dances of the Pacific Northwest – Indigenous and Western approaches to depression. In D. Eigner, & J. Kremer (eds.). Beiträge zur Medical Anthropology, Band 2. Vienna, Austria. (In preparation)
(2016a) Indianerrituale – Autoethnographische Reflexionen auf den Serpentinen zwischen den Welten (Native American ceremonies – Autoethnographic reflections on the serpentines between the worlds). In D. Eigner, & J. Kremer (eds.). Vienna, Austria. (At press)
(2016b) Weltbild und Kultur in der Medical Anthropology. Worldview, culture, and medical anthropology (Einleitung/Introduction). In D. Eigner, & J. Kremer (eds.). Vienna, Austria: Schriftenreihe. (At press)
(2016c) Trickster of True Selves in Trans/Personal and Shamanic Knowing. In D. Eigner, & J. Kremer (eds.). Vienna, Austria: Schriftenreihe. (At press)
(2016d) Editor (with D. Eigner) of: Kultur, Bewusstsein, Therapie. Beiträge zur Medical Anthropology, Band 1. Vienna, Austria: Schriftenreihe. (At press)
(2016e) Walking in two worlds. In Morning Star Jones, S., & Krippner, S. (Eds.) (2016), The shamanic powers of Rolling Thunder (pp.162-171). Rochester, VT: Bear & Co.
(2016f) Healing from creation. In Morning Star Jones, S., & Krippner, S. (Eds.) (2016), The shamanic powers of Rolling Thunder (pp. 172-183). Rochester, VT: Bear & Co.
(2015a). Explorer of liminal phenomena (Essay in honor of Stanley Krippner). In J. A. Davies, & D. B. Pitchford, Stanley Krippner: A life of dreams, myths, & visions (pp. 41-61). Colorado Springs, CO: University Professors Press.
(2015b) Foreword: Transformations of consciousness and the ecology of mind. In D. Eigner & J. W. Kremer, Transformations of consciousness: Potentials for our future (pp. 1-12). Kathmandu, Nepal: Vajra Books.
(2015c) Multi-Sense Perspectives on Shamanic Rituals. In D. Eigner & J. W. Kremer, Transformations of consciousness: Potentials for our future (pp. 13-46). Kathmandu, Nepal: Vajra Books.
(2014a) Ethnoautobiography. Sebastopol, CA: ReVision Publishing. (With R Jackson-Paton).
(2014b) Norval Morrisseau – Shaman Artist. In: E. E. Djaltchinova-Malec (Ed.), Art and Shamanhood (pp. pp. 279-290). Budapest: Akademiai Kiado.
(2012a) Postmodern Trickster Strands in Shamanic Worlds. International Journal of Transpersonal Studies, 31(2), 63-71.
(2012b) (Post)Modern Brain – Shaman’s Brain. Evolutionary Perspectives on Shamanic Processes and Potentials. In D. Eigner, Consciousness: Cultural and Therapeutic Perspectives (pp. 47-76). Vienna, Austria: Peter Lang
(2011) Totem Body and the Recovery of Indigenous Mind. In B. Cottrell, Totem Body (pp. 5-6). Normanby by Spital, Lincolnshire, Great Britain: Protoangel.
(2010) Hypnotic-like procedures in indigenous shamanism and mediumship. (with S. Krippner). In D. Barrett (Ed.), Hypnosis and hypnotherapy: Vol. 1: Neuroscience, personality, and cultural factors (pp. 97-124). Santa Barbara, CA: Praeger.
(2009a) Northern light ancestors. ReVision, 30(1&2), 32-43.
(2009b) Shamanic Healing, Psychotherapy, and the Affirmation of Indigenous Approaches to Healing. In V. I. Kharitonova (Ed.), Problems of health preservation in Northern and Siberian conditions (pp. 360-384). Moscow: Russian Academy of Sciences, Institute of Ethnology and Anthropology and Russian Academy of Medical Sciences, Siberian Branch. (Published in Russian)
(2009c) Shamanic Healing, Psychotherapy, and a Multi-Sense Perspective on Hypnotic-like Procedures. Moscow: Russian Academy of Sciences, Institute of Ethnology and Anthropology and Russian Academy of Medical Sciences, Siberian Branch. (Published in Russian)
(2008a). Bearing Obligations. In K. Kailo, Women and Bears: The Gifts of Nature, Culture and Gender Revisited (pp. 219-272). Toronto: Inanna.
(2008b) Selected readings in introductory psychology (editor). Boston: Pearson Custom.
(2008c) Hypnotic-like procedures in indigenous shamanism and mediumship. (with S. Krippner). In J. W. Kremer, Selected readings in introductory psychology (pp. 41-60). NY: Pearson. [Preprint of (2010)]
(2008d) Healing the impact of colonization, genocide, and racism on Indigenous populations. In: J. W. Kremer, Selected readings in introductory psychology (pp. 89-96). NY: Pearson. (With B. Bastien, R. Kuokkanen & P. Vickers). Expanded version of (2003a).
(2007a) Ironies of true selves in trans/personal knowing (Part II). ReVision, 29(4), 23-33.
(2007b) Euro-Americans: Retribalize! In S. Krippner, M. Bova, L. Gray, & A. Kay, Healing tales (pp. 255-262). Charlottesville, VA: Puente.
(2006a). Dreams and Visions in Initiation and Healing. ReVision, 29(1), 34-45.
(2006b) Freyja – The Great Shaman Spirit of the North. In: Proceedings of the 24th International Conference on the Study of Shamanism and Alternate Modes of Healing . Berkeley: Independent Scholars of Asia.
(2005) Tricksters of the Trans/Personal – Mythic Explorations of Constructions of Self. ReVision, 27(3), 34-43.
(2004a) Identity and Peace - Hiroshima Bugi as Trickster of Personal And Transpersonal Perspectives [Review of Gerald Vizenor’s novel Hiroshima Bugi.] ReVision, 26(2) (pp. 2-4).
(2004b) Ethnoautobiography as Practice of Radical Presence - Storying the Self in Participatory Visions. ReVision, 26(2), 5-13. Republished in an expanded version in (2008c).
(2004c) Icons and Idolatry - A Conversation with Aftab Omer. ReVision, 26(2) (pp. 37-40).
(2004d) Editor of: Blackfoot Ways of Knowing - The worldview of the Siksikaitsitapi, by Betty Bastien. Calgary: University of Calgary Press.
(2004e) Remembering ancestral conversations. Afterword in Betty Bastien, Blackfoot Ways of Knowing - The worldview of the Siksikaitsitapi (pp. 184-193). Calgary: University of Calgary Press.
(2004f) Glossaries Siksikaitsipowahsin – English & English – Siksikaitsipowahsin. (Duane Mistaken Chief with Jürgen W. Kremer). In Betty Bastien, Blackfoot Ways of Knowing - The worldview of the Siksikaitsitapi (pp. 194-230). Calgary: University of Calgary Press.
(2003a) Healing the impact of colonization, genocide, and racism on Indigenous populations. In: S. Krippner & T. M. McIntyre, The psychological impact of war trauma on civilians – an international perspective (pp. 25-37). NY: Praeger. (With B. Bastien, R. Kuokkanen & P. Vickers)
(2003b) Trance als multisensuelle Kreativitätstechnik. In: P. Luckner, Multisensuelles Design. Eine Anthologie (pp. 591-620). Halle, Germany: University Press of Burg Giebichenstein – Hochschule für Kunst und Design.
(2003c) Entfremdungsgeschichte der Sinne - Zur kulturellen Genese normativer Anosmie und visueller Dominanz in modernen Persönlichkeitsstrukturen [History of sense alienation – The cultural genesis of normative anosmia and visual dominance in modern personality structures]. In: P. Luckner, Multisensuelles Design. Eine Anthologie (pp. 37-52). Halle, Germany: University Press of Burg Giebichenstein – Hochschule für Kunst und Design.
(2003d) Sinnesgeschichte in interkultureller und etymologischer Sicht [History of the senses – Crosscultural and etymological perspectives.] . In: P. Luckner, Multisensuelles Design. Eine Anthologie (pp. 53-66). Halle, Germany: University Press of Burg Giebichenstein – Hochschule für Kunst und Design.
(2003e) The spirit of integration – Mythic androgyns and the significance of shamanic trance. ReVision, 26(1), 40-48. (With R. Beyman)
(2002) Radical presence. ReVision, 24(3), 11-20.
(2001a) Zur Geschichte der Entfremdung der Sinne -- Die Olfaktorik und andere Sinne in historischer und interkultureller Sicht [Toward a history of the alienation of the senses -- the olfactory and other senses in historical and intercultural perspective]. In: Verständigungen zu Akustik und Olfaktorik als Material im Designprozeß [Clarifications about acoustics and olfaction as material in the design process], 68-87. Halle: University Press of Burg Giebichenstein-Hochschule für Kunst und Design Halle.
(2001b) Androgyns in Norse mythology. In: Proceedings of the 18th International Conference on the Study of Shamanism and Alternate Modes of Healing. Berkeley: Independent Scholars of Asia, pp. 188-212. (With R. Beyman)
(2001c) Coming to presence. In: Proceedings of the 18th International Conference on the Study of Shamanism and Alternate Modes of Healing . Berkeley: Independent Scholars of Asia, pp. 233-241. (With Rebecca Beyman, Linda Sartor, Jacqueline Whitmore, and Annie Wildwood).
(2000a) The cosmology of healing in vanir Norse mythology. In: H. Kalweit & S. Krippner (eds.), Yearbook of Cross-Cultural Medicine and Psychotherapy 1997, 127-176. Mainz, Germany: Verlag fur Wissenschaft und Bildung. (With Valgerður H. Bjarnadóttir)
(2000b) Shamanic initiations and their loss -- decolonization as initiation and healing. Ethnopsychologische Mitteilungen, 9(1/2), 109-148.
(2000c) Sámit, Vanir and Giants. In: Proceedings of the 17th International Conference on the Study of Shamanism and Alternate Modes of Healing. Berkely, CA: Independent Scholars of Asia, pp. 66-97.
(2000d) Mjandasj-pyrre and Mjandasj Woman -- Translation of Kola Saami stories (from German). Baiki - The North American Sami Journal, #22, pp. 14-16.
(2000e) The Maya shape of time. Interview with Maya priest and Daykeeper OmeAkaEhekatl. ReVision 23(2), 24-37.
(2000f) Hopi prophecies: The way of balance is an individual responsibility. Interview with Hopi Elder Martin Gaswesheoma and Emery Holmes. ReVision 23(2), 10-18.
(2000g) Foreword to Prophecy and Historical Responsibility (with M. Gomes). ReVision 23(2), 2.
(2000h) Millennial twins: An essay into time and place. ReVision 22(3), 29-42. Republished in (2008c).
(2000i) The wisdom of Uncertainty: Living with the Shambhala prophecy. Interview with Joanna Macy (with Mary E. Gomes). ReVision, 23(2), 19-23.
Honors and Awards:
ART and ART EXHIBITIONS
(2016) Drawings in Morning Star Jones, S., & Krippner, S. (Eds.) (2016), The shamanic powers of Rolling Thunder. Rochester, VT: Bear & Co. (Pp. xii, 19, 39, 65, 103, 145, 184).
(2012) The Doyle Collection. Ancestral Sun Dancer, Guardians 1 & 2 on view in the permanent collection. See for details on Ancestral Sun Dancer.
(2011a) Totem Body (2 prints, 3 sculptures, 9 paintings). Group show in The Crypt Gallery at St. Pancras Church, London. 10 – 26 June 2011.
(2011b) Transformations – Scandinavian Rock Art Then & Now (2 prints, 21 photos, 6 sculptures & assemblages, 11 paintings). Santa Rosa Junior College Museum, Santa Rosa, CA. September 22 – December, 16, 2011.