is not always lessened by the fact the shaman is not always the only person in a community who knows the beliefs and motives related to the local shaman-hood. Although the shaman is often believed and trusted precisely because they "accommodate" to the beliefs of the community, several parts of the knowledge related to the local shamanhood consist of personal experiences of the shaman, or root in their family life, thus, those are lost with their death. Besides that, in many cultures, the entire traditional belief system has become endangered (often together with a partial or total language shift), with the other people of the community remembering the associated beliefs and practices (or the language at all) grew old or died, many folklore memories songs, and texts were forgotten—which may threaten even such peoples who could preserve their isolation until the middle of the 20th century, like the Nganasan. Some areas could enjoy a prolonged resistance due to their remoteness. Variants of shamanism among Inuit were once a widespread (and very diverse) phenomenon, but today is rarely practiced, as well as already having been in decline among many groups, even while the first major ethnological research was being done, e.g. among Inuit, at the end of the 19th century, Sagloq, the last angakkuq who was believed to be able to travel to the sky and under the sea died—and many other former shamanic capacities were lost during that time as well, like ventriloquism and sleight of hand. The isolated location of Nganasan people allowed shamanism to be a living phenomenon among them even at the beginning of the 20th century, the last notable Nganasan shaman's ceremonies were recorded on film in the 1970s. After exemplifying the general decline even in the most remote areas, there are revitalizations or tradition-preserving efforts as a response. Besides collecting the memories, there are also tradition-preserving and even revitalization efforts, led by authentic former shamans (for example among the Sakha people and Tuvans). Native Americans in the United States do not call their traditional spiritual ways "shamanism". However, according to Richard L. Allen, research and policy analyst for the Cherokee Nation, they are regularly overwhelmed with inquiries by and about fraudulent shamans, aka ("plastic medicine people"). He adds, "One may assume that anyone claiming to be a Cherokee 'shaman, spiritual healer, or pipe-carrier', is equivalent to a modern day medicine show and snake-oil vendor." There