based on his experiences with Conibo and Jívaro shamans in South America, including the consumption of hallucinogens. Harner broadly applied the term "shaman" to spiritual and ceremonial leaders in cultures that do not use this term, claiming that he also studied with "shamans" in North America; he wrote that these were Wintu, Pomo, Coast Salish, and Lakota people, but he did not name any individuals or specific communities. Harner claimed he was describing common elements of shamanic practice found among Indigenous people world-wide, having stripped those elements of specific cultural content so as to render them accessible to contemporary Western spiritual seekers. Influences cited by Harner also included Siberian shamanism, Mexican and Guatemalan culture, and Australian traditions, as well as the familiar spirits of European occultism, which aid the occultist in their metaphysical work. However, his practices do not resemble the religious practices or beliefs of any of these cultures. Beliefs and practices Neoshamanism comprises an eclectic range of beliefs and practices that involve attempts to attain altered states and communicate with a spirit world through drumming, rattling, dancing, chanting, music, or the use of entheogens, although the last is controversial among some neoshamanic practitioners. One type of spirit that journeyers attempt to contact are animal tutelary spirits (called "power animals" in Core Shamanism). Core Shamanism, the neoshamanic system of practices synthesized, promoted, and invented by Michael Harner in the 1980s, are likely the most widely used in the West, and have had a profound impact on neoshamanism. While adherents of neoshamanism mention a number of different ancient and living cultures, and many do not consider themselves associated with Harner or Core Shamanism, Harner's inventions, and similar approaches such as the decontextualized and appropriated structures of Amazonian Ayahuasca ceremonies, have all had a profound influence on the practices of most of these neoshamanic groups. Wallis writes, Neoshamans may also conduct "soul retrievals", participate in rituals based on their interpretations of sweat lodge ceremonies, conduct healing ceremonies, and participate in drum circles. Wallis, an archaeologist who self-identifies as a "neo-Shaman" and participates in the neopagan and neoshamanism communities, has written that he believes the experiences of synesthesia reported by Core Shamanic journeyers are comparable with traditional shamanic practices. However, Aldred writes that the experiences non-Natives seek out at these workshops, "also incorporated into theme adult camps, wilderness training programs, and New Age travel packages" have "greatly angered" Native American activists who