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Mythological ability of human beings to metamorphose into other animals

Valkyries, having shed their swan skins, appear as swan maidens

Therianthropy is the mythological ability of human beings to metamorphose into other animals by ways of shapeshifting. It is possible that cavern drawings institute at Les Trois Frères, in France, depict aboriginal beliefs in the concept.[ citation needed ]

The all-time-known form of therianthropy is found in stories of werewolves.

Etymology [edit]

The term "therianthropy" comes from the Greek theríon [θηρίον], meaning "wild animal" or "animal" (implicitly mammalian), and anthrōpos [ἄνθρωπος], meaning "human being". It was used to refer to animal transformation folklore of Europe as early as 1901.[1] Sometimes the term "zoanthropy" is used instead.[two]

Therianthropy was used to describe spiritual beliefs in animal transformation in a 1915 Japanese publication, "A History of the Japanese People from the Earliest Times to the End of the Meiji Era".[3] Ane source, "The Human Predator", raises the possibility the term may have been used as early as the 16th century in criminal trials of suspected werewolves.[4]

History of therianthropy and theriocephaly [edit]

Therianthropy refers to the fantastical, or mythological, ability of some humans to change into animals.[5] Therianthropes are said to alter forms via shapeshifting. Therianthropy has long existed in mythology, and seems to exist depicted in ancient cave drawings[vi] such as The Magician, a pictograph executed at the Palaeolithic cavern drawings found in the Pyrénées at the Les Trois Frères, France, archeological site.

'Theriocephaly' (Gr. "animal headedness") refers to beings which accept an animal head attached to an anthropomorphic, or human being, body; for case, the beast-headed forms of gods depicted in ancient Egyptian religion (such equally Ra, Sobek, Anubis).

Mythology of human being shapeshifting [edit]

Shapeshifting in folklore, mythology and anthropology generally refers to the amending of physical appearance from that of a man to that of another species. Lycanthropy, the transformation of a homo into a wolf (or werewolf), is probably the best known form of therianthropy, followed by cynanthropy (transformation into a dog) and ailuranthropy (transformation into a cat).[7] Werehyenas are nowadays in the stories of several African and Eurasian cultures. Aboriginal Turkic legends from Asia talk of form-changing shamans known every bit kurtadams, which translates to "wolfman".[ commendation needed ] Ancient Greeks wrote of kynanthropy, from κύων kyōn [8] (or "canis familiaris"), which practical to mythological beings able to alternate between dog class and human being form, or who possessed combined canis familiaris and man anatomical features.[ citation needed ]

The term existed by at least 1901, when information technology was applied to stories from China about humans turning into dogs, dogs becoming people, and sexual relations between humans and canines.[9] Anthropologist David Gordon White called Central Asia the "vortex of cynanthropy" considering races of domestic dog-men were habitually placed there past aboriginal writers. The weredog or cynanthrope is also known in Timor. It is described equally a human-canine shapeshifter who is capable of transforming other people into animals, fifty-fifty confronting their will.[ citation needed ]

European folklore features werecats, who can transform into panthers or domestic cats of an enlarged size.[ten] African legends describe people who turn into lions or leopards, while Asian werecats are typically depicted equally condign tigers.[ citation needed ]

Skin-walkers and naguals [edit]

Some Native American and Beginning Nation legends talk about pare-walkers—people with the supernatural power to turn into any creature they desire. To do and then, notwithstanding, they kickoff must exist wearing a pelt of the specific animal. In the folk religion of Mesoamerica, a nagual (or nahual) is a human beingness who has the power to magically turn themselves into brute forms—nigh usually donkeys, turkeys, and dogs—but can too transform into more than powerful jaguars and pumas.[ commendation needed ]

Brute ancestors [edit]

Stories of humans descending from animals are plant in the oral traditions for many tribal and clan origins. Sometimes the original animals had assumed human being form in order to ensure their descendants retained their human shapes; other times the origin story is of a human marrying a normal animate being.

North American indigenous traditions mingle the ideas of bear ancestors and ursine shapeshifters, with bears oftentimes beingness able to shed their skins to assume homo course, marrying human women in this guise. The offspring may be creatures with combined beefcake, they may be very beautiful children with uncanny force, or they may exist shapeshifters themselves.[11]

P'an Hu is represented in diverse Chinese legends equally a supernatural dog, a canis familiaris-headed man, or a canine shapeshifter that married an emperor'southward girl and founded at to the lowest degree one race. When he is depicted as a shapeshifter, all of him can become human except for his head. The race(south) descended from P'an Hu were frequently characterized past Chinese writers as monsters who combined human and dog anatomy.[12]

In Turkic mythology, the wolf is a revered animal. The Turkic legends say the people were descendants of wolves. The legend of Asena is an sometime Turkic myth that tells of how the Turkic people were created. In the legend, a small Turkic village in northern Communist china is raided by Chinese soldiers, with one baby left behind. An old she-wolf with a sky-blue mane named Asena finds the baby and nurses him. She later gives birth to half-wolf, half-man cubs who are the ancestors of the Turkic people.[xiii] [14]

Shamanism [edit]

Ethnologist Ivar Lissner theorised that cave paintings of beings with human being and non-human fauna features were not concrete representations of mythical shapeshifters, just were instead attempts to depict shamans in the process of acquiring the mental and spiritual attributes of various beasts.[15] Religious historian Mircea Eliade has observed that beliefs regarding beast identity and transformation into animals are widespread.[16]

Brute spirits [edit]

In Melanesian cultures there exists the belief in the tamaniu or atai, which describes the animal counterpart to a person.[17] Specifically among the Solomon Islands in Melanesia, the term atai ways "soul" in the Mota language and is closely related to the term ata, meaning a "reflected paradigm" in Maori and "shadow" in Samoan. Terms relating to the "spirit" in these islands such every bit figona and vigona convey a being that has non been in human being form[eighteen] The animal counterpart depicted, may take the course of an eel, shark, cadger, or some other animate being. This animate being is considered to be corporeal, and can understand human speech. It shares the same soul as its master. This concept is found in like legends which have many characteristics typical of shapeshifter tales. Among these characteristics is the theory that expiry or injury would affect both the human and creature course at one time.[17]

Psychiatric aspects [edit]

Among a sampled set of psychiatric patients, the belief of beingness office animate being, or clinical lycanthropy, is generally associated with severe psychosis, simply non always with any specific psychiatric diagnosis or neurological findings.[19] Others regard clinical lycanthropy every bit a delusion in the sense of the cocky-disorder found in melancholia and schizophrenic disorders, or as a symptom of other psychiatric disorders.[20]

Modern therianthropy [edit]

Therians are individuals who believe or experience that they are non-homo animals in a not-biological sense. While therians mainly attribute their experiences of therianthropy to either spirituality or psychology, the way in which they consider their therian identity is not a defining feature of therianthropy; as long every bit a person identifies their sense of cocky equally being that of a non-human being animal, they tin exist considered a therian.[21] [22] The animal which a therian identifies as is known past the community as a "theriotype", and this can refer to either the beast they identify as or, more than specifically, their ain not-human animal identity. For example, a therian who believes in reincarnation may use the give-and-take "theriotype" to refer specifically to their past life or, more generally, to point that they are speaking virtually the animal species they identify as. Therians frequently use the term "species dysphoria" to describe their feelings of disconnect from their human bodies and their underlying desire to live as their theriotype.[23] The concept of species dysphoria has ofttimes been compared to gender dysphoria, in that there is a similar sense of incongruence between the person's concrete trunk and their internal sense of cocky. Some non-human identifying people oppose this comparison, stating that "they are separate … identities". Others intentionally parallel the 2, highlighting the similarities.[24] Species dysphoria, or species identity disorder, has been proposed equally a mental disorder.[25] A now-defunct therian website suggested a criteria for a diagnosis, based on the diagnosis of gender dysphoria. Gerbasi et al. noted the "striking" similarities between species and gender dysphoria, leading them to tentatively propose a medical diagnosis of species identity disorder.[25] Others take compared species dysphoria with Body Dysmorphic Disorder, terming it "species dysmorphia" instead.[26] A participant in Proctor's paper stated that they would consider information technology a form of neurodiversity, rather than a medical diagnosis, "unless it had major and negative impact on someone's life".[27] The identity "transspecies" is used by some, furthering the similarities between identifying as a different species and a different gender.[28]

Prevalence [edit]

In an online community survey of 523 non-homo identifying people, 75.1% said they experienced species dysphoria, and 8.2% were unsure.[29] In a survey of 408 furries, a quarter responded that they experienced species dysphoria (although furries and otherkin are two separate, just often intersecting, groups).[30]

Shifting [edit]

Many therians describe experiences of temporarily feeling more in touch on with their theriotype than they do at other times, and this phenomenon is known by the community as "shifting", with the experiences being known as "shifts". Shifts can vary indefinitely in the length of time for which they are experienced, and the intensity with which they are felt. They can besides be triggered intentionally, or unintentionally, usually past stimuli relating to a person's theriotype. While shifting is often regarded as a positive experience, the disruption caused by unintentional triggers, and heightened feelings of species-dysphoria, can as well lead to therians experiencing shifts equally negative experiences too. Shifts are normally experienced in a state of consciousness, although dream shifts (in which a therian might actually believe they have the body of their theriotype) are an exception to this. Some therians attribute their noesis of their own therianthropic identities to their experiences of shifting. For example, a wolf therian might begin to place equally a wolf later experiencing dreams in which their body takes the course of a wolf.

The therian community is generally considered to exist a subculture of the otherkin community, which consists of individuals who identify as or connect with whatsoever fictional or non-fictional being. Even so, unlike otherkin, therians do not identify as non-fictional beings, and the two movements are culturally and historically distinct.[23] [ page needed ]

Encounter also [edit]

  • Therianthropy in pop culture
  • Banjhakri and Banjhakrini
  • Cynanthropy
  • Furry fandom
  • Kelpie
  • Nagual
  • Otherkin
  • Selkie
  • Shapeshifting
  • Skin-walker
  • Theriocephaly
  • Werecat
  • Werewolf
  • Werehyena
  • Werejaguar
  • Wererat
  • Zoomorphism
  • Human–animal hybrid

Notes and references [edit]

  1. ^ De Groot, J.J.Grand. (1901). The Religious System of China: Book IV. Leiden: Brill. p. 171.
  2. ^ Guiley, R.E. (2005). The Encyclopedia of Vampires, Werewolves & Other Monsters. New York: Facts on File. p. 192. ISBN0-8160-4685-nine.
  3. ^ Brinkley, Frank; Dairoku Kikuchi (1915). A History of the Japanese People from the Earliest Times to the End of the Meiji Era. The Encyclopædia Britannica Co. therianthropy.
  4. ^ Ramsland, Katherine (2005). The Human Predator: A Historical Chronicle of Series Murder and Forensic Investigation. Berkley Hardcover. ISBN0-425-20765-X.
  5. ^ Edward Podolsky (1953). Encyclopedia of Aberrations: A Psychiatric Handbook. Philosophical Library.
  6. ^ "Trois Freres". Encyclopædia Britannica . Retrieved 2006-12-06 .
  7. ^ Greene, R. (2000). The Magic of Shapeshifting. York Beach, ME: Weiser. p. 229. ISBN1-57863-171-eight.
  8. ^ kynanthropy; Woodhouse's English-Greek Lexicon; (1910)
  9. ^ De Groot, J.J.Grand. (1901). The Religious Arrangement of Red china: Volume IV. Leiden: Brill. p. 184.
  10. ^ Greene, Rosalyn (2000). The Magic of Shapeshifting. Weiser. p. 9.
  11. ^ Pijoan, T. (1992). White Wolf Woman & Other Native American Transformation Myths . Little Rock: Baronial House. p. 79. ISBN0-87483-200-4.
  12. ^ White, D.One thousand. (1991). Myths of the Dog-Human being . Chicago: The University of Chicago Press. p. 150. ISBN0-226-89509-two.
  13. ^ Cultural Life – Literature Turkey Interactive CD-ROM; 2007-08-11.
  14. ^ T.C. Kultur Bakanligi; Nevruz Celebrations in Turkey and Central Asia Archived 2007-04-04 at the Wayback Machine; Ministry of Civilisation, Republic of Turkey; accessed 2007-08-xi
  15. ^ Steiger, B. (1999). The Werewolf Book: The Encyclopedia of Shape-Shifting Beings. Farmington Hills, MI: Visible Ink. ISBN1-57859-078-7.
  16. ^ Eliade, Mircea (1965). Rites and Symbols of Initiation: the mysteries of nativity and rebirth. Harper & Row.
  17. ^ a b Hamel, F. (1969). Human Animals, Werewolves & Other Transformations. New Hyde Park, NY: University Books. p. 21. ISBN0-8216-0092-three.
  18. ^ Ivens, Walter (January 1934). "The Variety of Culture in Melanesia". The Journal of the Royal Anthropological Institute of Dandy Britain and Ireland. 64: 45–56. doi:10.2307/2843946. JSTOR 2843946.
  19. ^ Keck PE, Pope HG, Hudson JI, McElroy SL, Kulick AR (Feb 1988). "Lycanthropy: alive and well in the twentieth century". Psychol Med. xviii (1): 113–xx. doi:10.1017/S003329170000194X. PMID 3363031.
  20. ^ Garlipp, P; Godecke-Koch T; Dietrich DE; Haltenhof H. (January 2004). "Lycanthropy—psychopathological and psychodynamical aspects". Acta Psychiatrica Scandinavica. 109 (1): 19–22. doi:10.1046/j.1600-0447.2003.00243.x. PMID 14674954. S2CID 41324350.
  21. ^ Laycock, Joseph P. (2012). "We Are Spirits of Some other Sort". Nova Religio: The Journal of Alternative and Emergent Religions. 15 (3): 65–90. doi:10.1525/nr.2012.xv.3.65.
  22. ^ Cohen, D. (1996). Werewolves . New York: Penguin. p. 104. ISBN0-525-65207-8.
  23. ^ a b Lupa (2007). A Field Guide to Otherkin. Megalithic Books. ISBN978-1905713073.
  24. ^ Robertson, Venetia; Delano, Laura (2006). "The Police of the Jungle: Cocky and Community in the Online Therianthropy Movement". The Pomegranate. Equinox Publishing Ltd: 274. doi:ten.1558/pome.v14i2.280.
  25. ^ a b Gerbasi, Kathleen; Bernstein, Penny; Conway, Samuel; Scaletta, Laura; Privitera, Adam; Paolone, Nicholas; Higner, Justin (2008-08-01). "Furries from A to Z (Anthropomorphism to Zoomorphism)". Society and Animals. sixteen: 197–222. doi:ten.1163/156853008X323376.
  26. ^ Clegg, Helen; Collings, Roz; Roxburgh, Elizabeth C (2019). "Therianthropy: Wellbeing, Schizotypy, and Autism in Individuals Who Self-Identify as Non-Man". Society & Animals. 27: 403–426.
  27. ^ Proctor, Devin (2018-09-29). "Policing the Fluff: The Social Construction of Scientistic Selves in Otherkin Facebook Groups". Engaging Science, Engineering science, and Society. iv: 485. doi:10.17351/ests2018.252.
  28. ^ Grivell, Timothy; Clegg, Helen; Roxburgh, Elizabeth C (2014). "An Interpretative Phenomenological Analysis of Identity in the Therian Community". Identity: An International Journal of Theory and Enquiry. fourteen: 113–135 – via Routledge.
  29. ^ Who-is-page, 2021, The 2021 Nonhumanity & Body Modification/Decoration Survey Results Breakdown, https://invisibleotherkin.neocities.org/files/BodyModification-DecorationSurveyResults.pdf
  30. ^ Plante, Courtney, N; Reysen, Stephen; Roberts, Sharon Due east; Gerbasi, Kathleen C (2016). FurScience! A Summary of Five Years of Research from the International Anthropomorphic Research Project (PDF). Waterloo, Ontario, Canada: FurScience. ISBN978-0-9976288-0-7.

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Source: https://en.wikipedia.org/wiki/Therianthropy

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