t relational model also differs in that included in the sense of data of raw experience are not merely sensory impressions of light and sound and so forth, but also sensory impressions of social relations in all their moody ambiguity of trust and doubt and in all the multiplicity of their becoming and decaying. By excluding the sensations of human interrelatedness, the knowledge with witch traditional Western philosophy from Plato to Kant is concerned cuts itself off from the type of sensory experience and power-riddled knowledge-implicit social knowledge-on which so much of human affairs and intellection rest. Sorcery and (so called) shamanism, on the other hand, present modes of locally built experiences and image formation in which such social knowledge is scored by two forms of looming otherness, the envious other and the colonial other”(Taussig, 463). This area of shamanism goes beyond what we can see, hear or even take for granted. It relies on a deeper part of human, similar to that of instincts. The belief is in that which is spiritual and intangible. It puts a faith in symbolism and yage visions. It shows us what our inner soul is trying to tell us. Adopting Catholicism and still maintaining the role of the shaman in their culture offered a more complete spiritual side to be had by the colonists and very likely the natives too. In conclusion, it can be said that there has been a significant adoption of the Western culture as a result of colonization. This adoption of dominant cultural traits blends with their own original beliefs to create new combinations of traditions and customs, revolutionizing to form new ways of spiritual thinking. It opens more outlets of contemplation and more meaningful intellectual perceptions on life. In some ways it is like a collage made up of little pieces coming together to represent religion and science, economics and politics, shamanism and Christianity, colonized and coloni...
