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Home  ›  What Is The Symbol That Represents The Belief System Of Animism

What Is The Symbol That Represents The Belief System Of Animism

Written By Sunday, May 8, 2022 Add Comment Edit

Religious belief that objects, places and creatures all possess a distinct spiritual essence

Animism (from Latin: anima , 'jiff, spirit, life')[1] [2] is the belief that objects, places, and creatures all possess a distinct spiritual essence.[3] [four] [5] [vi] Potentially, animism perceives all things—animals, plants, rocks, rivers, weather systems, human handiwork, and mayhap even words—as animated and alive. Animism is used in the anthropology of religion, as a term for the belief arrangement of many Indigenous peoples,[seven] especially in contrast to the relatively more recent evolution of organised religions.[eight] Animism focuses on the metaphysical universe, with specific focus on the concept of the immaterial soul.[9]

Although each civilization has its own unlike mythologies and rituals, animism is said to describe the well-nigh common, foundational thread of ethnic peoples' "spiritual" or "supernatural" perspectives. The animistic perspective is then widely held and inherent to nearly ethnic peoples, that they often do not fifty-fifty have a discussion in their languages that corresponds to "animism" (or even "religion");[10] the term is an anthropological construct.

Largely, due to such ethnolinguistic and cultural discrepancies, opinion has differed on whether animism refers to an bequeathed fashion of feel common to indigenous peoples around the earth, or to a full-fledged faith in its own right. The currently accepted definition of animism was only developed in the late 19th century (1871) by Sir Edward Tylor. It is "one of anthropology'due south earliest concepts, if not the kickoff".[xi]

Animism encompasses the beliefs that all material phenomena accept agency, that there exists no categorical distinction between the spiritual and physical (or material) earth, and that soul, spirit, or sentience exists non only in humans, but also in other animals, plants, rocks, geographic features such equally mountains or rivers, or other entities of the natural environment: water sprites, vegetation deities, tree spirits, etc. Animism may further attribute a life force to abstract concepts such as words, true names, or metaphors in mythology. Some members of the not-tribal world also consider themselves animists (such every bit author Daniel Quinn, sculptor Lawson Oyekan, and many contemporary Pagans).[12]

Etymology [edit]

Sir Edward Tylor had initially wanted to draw the phenomenon as spiritualism, merely realised that such would crusade confusion with the modernistic religion of spiritualism, which was then prevalent across Western nations.[13] He adopted the term animism from the writings of German scientist Georg Ernst Stahl,[fourteen] who had adult the term animismus in 1708, equally a biological theory that souls formed the vital principle, and that the normal phenomena of life and the aberrant phenomena of affliction could be traced to spiritual causes.[15]

The offset known usage in English appeared in 1819.[16]

History [edit]

"Erstwhile animism" definitions [edit]

Earlier anthropological perspectives, which have since been termed the old animism, were concerned with noesis on what is alive and what factors brand something alive.[17] The old animism assumed that animists were individuals who were unable to understand the difference between persons and things.[18] Critics of the sometime animism have accused information technology of preserving "colonialist and dualist worldviews and rhetoric".[nineteen]

Edward Tylor'south definition [edit]

Edward Tylor developed animism as an anthropological theory.

The thought of animism was developed by anthropologist Sir Edward Tylor through his 1871 book Primitive Culture,[1] in which he divers information technology as "the general doctrine of souls and other spiritual beings in general". According to Tylor, animism often includes "an idea of pervading life and will in nature;"[twenty] a belief that natural objects other than humans have souls. This conception was little different from that proposed past Auguste Comte as "fetishism",[21] just the terms now take singled-out meanings.

For Tylor, animism represented the earliest grade of religion, being situated inside an evolutionary framework of religion that has adult in stages and which will ultimately lead to humanity rejecting religion altogether in favor of scientific rationality.[22] Thus, for Tylor, animism was fundamentally seen as a mistake, a basic mistake from which all religion grew.[22] He did not believe that animism was inherently illogical, but he suggested that information technology arose from early humans' dreams and visions and thus was a rational organization. However, it was based on erroneous, unscientific observations well-nigh the nature of reality.[23] Stringer notes that his reading of Primitive Civilisation led him to believe that Tylor was far more sympathetic in regard to "archaic" populations than many of his contemporaries and that Tylor expressed no conventionalities that there was whatsoever divergence between the intellectual capabilities of "barbarous" people and Westerners.[4]

The thought that at that place had in one case been "one universal form of archaic organized religion" (whether labeled animism, totemism, or shamanism) has been dismissed every bit "unsophisticated" and "erroneous" past archaeologist Timothy Insoll, who stated that "information technology removes complexity, a precondition of faith now, in all its variants".[24]

[edit]

Tylor's definition of animism was part of a growing international fence on the nature of "primitive society" past lawyers, theologians, and philologists. The debate defined the field of enquiry of a new scientific discipline: anthropology. Past the terminate of the 19th century, an orthodoxy on "archaic society" had emerged, only few anthropologists still would have that definition. The "19th-century armchair anthropologists" argued, "primitive society" (an evolutionary category) was ordered by kinship and divided into exogamous descent groups related past a series of wedlock exchanges. Their organized religion was animism, the conventionalities that natural species and objects had souls.

With the development of private holding, the descent groups were displaced by the emergence of the territorial state. These rituals and beliefs eventually evolved over time into the vast array of "developed" religions. Co-ordinate to Tylor, the more scientifically avant-garde a society became, the fewer members of that society believed in animism. Even so, whatsoever remnant ideologies of souls or spirits, to Tylor, represented "survivals" of the original animism of early humanity.[25]

The term ["animism"] clearly began as an expression of a nest of insulting approaches to indigenous peoples and the earliest putatively religious humans. Information technology was and sometimes remains, a colonialist slur.

—Graham Harvey, 2005.[26]

Confounding animism with totemism [edit]

In 1869 (three years afterwards Tylor proposed his definition of animism), Edinburgh lawyer John Ferguson McLennan, argued that the animistic thinking axiomatic in fetishism gave rise[ colloquialism? ] to a faith he named totemism. Primitive people believed, he argued, that they were descended from the same species as their totemic animal.[21] Subsequent debate by the "armchair anthropologists" (including J. J. Bachofen, Émile Durkheim, and Sigmund Freud) remained focused on totemism rather than animism, with few directly challenging Tylor'due south definition. Anthropologists "have ordinarily avoided the effect of animism and fifty-fifty the term itself rather than revisit this prevalent notion in light of their new and rich ethnographies".[27]

According to anthropologist Tim Ingold, animism shares similarities to totemism simply differs in its focus on individual spirit beings which help to perpetuate life, whereas totemism more than typically holds that there is a main source, such as the land itself or the ancestors, who provide the basis to life. Certain indigenous religious groups such as the Australian Aboriginals are more typically totemic in their worldview, whereas others like the Inuit are more typically animistic.[28]

From his studies into child development, Jean Piaget suggested that children were born with an innate animist worldview in which they anthropomorphized inanimate objects and that information technology was only afterward that they grew out of this belief.[29] Conversely, from her ethnographic inquiry, Margaret Mead argued the reverse, assertive that children were non born with an animist worldview but that they became acculturated to such beliefs as they were educated by their society.[29]

Stewart Guthrie saw animism—or "attribution" as he preferred it—as an evolutionary strategy to aid survival. He argued that both humans and other animate being species view inanimate objects as potentially alive every bit a means of being constantly on guard confronting potential threats.[thirty] His suggested explanation, yet, did not deal with the question of why such a belief became primal to the religion.[31] In 2000, Guthrie suggested that the "about widespread" concept of animism was that it was the "attribution of spirits to natural phenomena such as stones and copse".[32]

"New animism" non-archaic definitions [edit]

Many anthropologists ceased using the term animism, deeming information technology to be too close to early anthropological theory and religious polemic.[19] Still, the term had also been claimed by religious groups—namely Ethnic communities and nature worshippers—who felt that it aptly described their ain behavior, and who in some cases actively identified equally "animists".[33] It was thus readopted by various scholars, who began using the term in a different way,[19] placing the focus on knowing how to behave toward other beings, some of whom are not homo.[17] As religious studies scholar Graham Harvey stated, while the "sometime animist" definition had been problematic, the term animism was notwithstanding "of considerable value every bit a critical, academic term for a style of religious and cultural relating to the world."[34]

Hallowell and the Ojibwe [edit]

Five Ojibwe chiefs in the 19th century; it was anthropological studies of Ojibwe religion that resulted in the development of the "new animism".

The new animism emerged largely from the publications of anthropologist Irving Hallowell, produced on the basis of his ethnographic research among the Ojibwe communities of Canada in the mid-20th century.[35] For the Ojibwe encountered by Hallowell, personhood did not crave human-likeness, merely rather humans were perceived as being like other persons, who for instance included rock persons and comport persons.[36] For the Ojibwe, these persons were each wilful beings, who gained significant and ability through their interactions with others; through respectfully interacting with other persons, they themselves learned to "act as a person".[36]

Hallowell'due south approach to the understanding of Ojibwe personhood differed strongly from prior anthropological concepts of animism.[37] He emphasized the need to challenge the modernist, Western perspectives of what a person is, past entering into a dialogue with unlike worldwide-views.[36] Hallowell'south arroyo influenced the work of anthropologist Nurit Bird-David, who produced a scholarly article reassessing the idea of animism in 1999.[38] Seven comments from other academics were provided in the journal, debating Bird-David's ideas.[39]

Postmodern anthropology [edit]

More recently,[ when? ] postmodern anthropologists are increasingly engaging with the concept of animism. Modernism is characterized by a Cartesian discipline-object dualism that divides the subjective from the objective, and culture from nature. In the modernist view, animism is the inverse of scientism, and hence, is deemed inherently invalid by some anthropologists. Drawing on the work of Bruno Latour, some anthropologists question modernist assumptions and theorize that all societies continue to "animate" the world effectually them. In dissimilarity to Tylor'due south reasoning, however, this "animism" is considered to exist more than just a remnant of primitive idea. More specifically, the "animism" of modernity is characterized by humanity's "professional subcultures", as in the ability to treat the globe as a detached entity within a delimited sphere of activity.

Human beings continue to create personal relationships with elements of the aforementioned objective world, such as pets, cars, or teddy-bears, which are recognized every bit subjects. Equally such, these entities are "approached equally communicative subjects rather than the inert objects perceived by modernists".[twoscore] These approaches aim to avoid the modernist assumption that the environment consists of a concrete world singled-out from the world of humans, as well equally the modernist conception of the person being composed dualistically from a trunk and a soul.[27]

Nurit Bird-David argues that:[27]

Positivistic ideas almost the significant of 'nature', 'life' and 'personhood' misdirected these previous attempts to sympathise the local concepts. Classical theoreticians (it is argued) attributed their own modernist ideas of self to 'primitive peoples' while asserting that the 'primitive peoples' read their thought of self into others!

She explains that animism is a "relational epistemology" rather than a failure of primitive reasoning. That is, self-identity among animists is based on their relationships with others, rather than any distinctive features of the "self". Instead of focusing on the essentialized, modernist cocky (the "individual"), persons are viewed as bundles of social relationships ("dividuals"), some of which include "superpersons" (i.e. non-humans).

Stewart Guthrie expressed criticism of Bird-David's attitude towards animism, assertive that it promulgated the view that "the world is in large measure whatsoever our local imagination makes it". This, he felt, would consequence in anthropology abandoning "the scientific project".[41]

Like Bird-David, Tim Ingold argues that animists do not run across themselves as separate from their environment:[42]

Hunter-gatherers do non, equally a rule, approach their surroundings as an external world of nature that has to be 'grasped' intellectually … indeed the separation of listen and nature has no place in their thought and exercise.

Rane Willerslev extends the argument by noting that animists reject this Cartesian dualism and that the animist self identifies with the globe, "feeling at once within and apart from it and then that the two glide ceaselessly in and out of each other in a sealed excursion".[43] The animist hunter is thus aware of himself as a man hunter, merely, through mimicry, is able to presume the viewpoint, senses, and sensibilities of his prey, to be 1 with information technology.[44] Shamanism, in this view, is an everyday endeavour to influence spirits of ancestors and animals, by mirroring their behaviors, every bit the hunter does its prey.

Ethical and ecological understanding [edit]

Cultural ecologist and philosopher David Abram promotes an upstanding and ecological understanding of animism, grounded in the phenomenology of sensory experience. In his books The Spell of the Sensuous, and Becoming Animal, Abram suggests that material things are never entirely passive in our direct perceptual experience, property rather that perceived things actively "solicit our attending" or "call our focus", coaxing the perceiving torso into an ongoing participation with those things.[45] [46]

In the absence of intervening technologies, he suggests, sensory experience is inherently animistic in that information technology discloses a textile field that is animate and cocky-organizing from the beginning. Drawing upon contemporary cerebral and natural scientific discipline, as well every bit upon the perspectival worldviews of diverse indigenous oral cultures, Abram proposes a richly pluralist and story-based cosmology in which matter is alive. He suggests that such a relational ontology is in close accordance with our spontaneous perceptual experience; information technology would draw us back to our senses, and to the primacy of the sensuous terrain, enjoining a more respectful and ethical relation to the more than-than-human customs of animals, plants, soils, mountains, waters, and weather-patterns that materially sustains u.s.a..[45] [46]

In contrast to a long-continuing tendency in the Western social sciences, which normally provide rational explanations of animistic feel, Abram develops an animistic account of reason itself. He holds that civilized reason is sustained merely by intensely animistic participation between human being beings and their own written signs. For instance, equally soon every bit we turn our gaze toward the alphabetic letters written on a folio or a screen, we "meet what they say"—the letters, that is, seem to speak to united states of america—much equally spiders, copse, gushing rivers and lichen-encrusted boulders once spoke to our oral ancestors. For Abram, reading tin can usefully be understood as an intensely concentrated grade of animism, one that effectively eclipses all of the other, older, more spontaneous forms of animistic participation in which nosotros once engaged.

To tell the story in this mode—to provide an animistic account of reason, rather than the other way effectually—is to imply that animism is the wider and more inclusive term and that oral, mimetic modes of feel all the same underlie, and support, all our literate and technological modes of reflection. When reflection's rootedness in such bodily, participatory modes of experience is entirely unacknowledged or unconscious, reflective reason becomes dysfunctional, unintentionally destroying the corporeal, sensuous earth that sustains information technology.[47]

Relation to the concept of 'I-grand' [edit]

Religious studies scholar Graham Harvey defined animism as the belief "that the globe is full of persons, merely some of whom are human, and that life is always lived in relationship with others".[17] He added that it is therefore "concerned with learning how to be a good person in respectful relationships with other persons".[17]

In his Handbook of Contemporary Animism (2013), Harvey identifies the animist perspective in line with Martin Buber'southward "I-thou" as opposed to "I-it". In such, Harvey says, the animist takes an I-yard arroyo to relating to the world, whereby objects and animals are treated as a "grand", rather than as an "information technology".[48]

Faith [edit]

A tableau presenting figures of various cultures filling in mediator-like roles, oft existence termed as "shaman" in the literature.

There is ongoing[ when? ] disagreement (and no general consensus) as to whether animism is simply a atypical, broadly encompassing religious belief[49] or a worldview in and of itself, comprising many diverse mythologies found worldwide in many diverse cultures.[50] [51] This also raises a controversy regarding the ethical claims animism may or may not make:[ according to whom? ] whether animism ignores questions of ideals altogether;[52] or, by endowing diverse not-human elements of nature with spirituality or personhood,[53] in fact promotes a complex ecological ideals.[54]

Concepts [edit]

Distinction from pantheism [edit]

Animism is not the same as pantheism, although the ii are sometimes confused. Moreover, some religions are both pantheistic and animistic. I of the master differences is that while animists believe everything to exist spiritual in nature, they do non necessarily run into the spiritual nature of everything in beingness as being united (monism), the way pantheists do. Every bit a result, animism puts more emphasis on the uniqueness of each individual soul. In pantheism, everything shares the same spiritual essence, rather than having distinct spirits or souls.[55] [56]

Fetishism / totemism [edit]

In many animistic world views, the human beingness is oft regarded as on a roughly equal footing with other animals, plants, and natural forces.[57]

African ethnic religions [edit]

Traditional African religions: most religious traditions of Sub-Saharan Africa, which are basically a complex grade of animism with polytheistic and shamanistic elements and ancestor worship.[58]

In North Africa, the traditional Berber religion includes the traditional polytheistic, animist, and in some rare cases, shamanistic, religions of the Berber people.

Asian origin religions [edit]

Indian-origin religions [edit]

Sculpture of the Buddha meditating nether the Maha Bodhi Tree of Bodh Gaya in India.

During Vat Purnima festival married women tying threads around a banyan tree.

In the Indian-origin religions, namely Hinduism, Buddhism, Jainism, and Sikhism, the animistic aspects of nature worship and ecological conservation are office of the cadre belief system.

Matsya Purana, a Hindu text, has a Sanskrit language shloka (hymn), which explains the importance of reverence of environmental. Information technology states, "A pond equals 10 wells, a reservoir equals 10 ponds, while a son equals ten reservoirs, and a tree equals ten sons."[59] Indian religions worship trees such equally the Bodhi Tree and numerous superlative banyan copse, conserve the sacred groves of India, revere the rivers as sacred, and worship the mountains and their ecology.

Panchavati are the sacred trees in Indic religions, which are scared groves containing five type of copse, usually chosen from among the Vata (ficus benghalensis, Banyan), Ashvattha (ficus religiosa, Peepal), Bilva (aegle marmelos, Bengal Quince), Amalaki (phyllanthus emblica, Indian Gooseberry, Amla), Ashoka (Saraca asoca, Ashok), Udumbara (ficus racemosa, Cluster Fig, Gular), Nimba (Azadirachta indica, Neem) and Shami (prosopis spicigera, Indian Mesquite).[60] [61]

The banyan is considered holy in several religious traditions of India. The Ficus benghalensis is the national tree of India.[62] Vat Purnima is a Hindu festival related to the banyan tree. Vat Purnima is observed by married women in North Bharat and in the Western Indian states of Maharashtra, Goa, Gujarat.[63] During the three days of the calendar month of Jyeshtha in the Hindu agenda (which falls in May–June in the Gregorian agenda) married women find a fast and tie threads effectually a banyan tree and pray for the well-being of their husbands.[64] Thimmamma Marrimanu, sacred to Indian religions, has a branches spread of over five acres and listed as the world's largest banyan tree in the Guinness Globe Records in 1989.[65] [66]

In Hinduism, the leaf of the banyan tree is said to be the resting identify for the god Krishna. In the Bhagavat Gita, Krishna said, "There is a banyan tree which has its roots upward and its branches down, and the Vedic hymns are its leaves. I who knows this tree is the knower of the Vedas." (Bg 15.1) Here the cloth world is described as a tree whose roots are upward and branches are below. We have experience of a tree whose roots are upward: if ane stands on the bank of a river or any reservoir of water, he can come across that the trees reflected in the water are upside down. The branches go downward and the roots upward. Similarly, this material globe is a reflection of the spiritual earth. The material earth is merely a shadow of reality. In the shadow at that place is no reality or substantiality, but from the shadow nosotros can sympathise that there is substance and reality.

In Buddhism'south Pali catechism, the banyan (Pali: nigrodha)[67] is referenced numerous times.[68] Typical metaphors allude to the banyan'southward epiphytic nature, likening the banyan's supplanting of a host tree every bit comparable to the way sensual want (kāma) overcomes humans.[69]

Mun (also known equally Munism or Bongthingism) is the traditional polytheistic, animist, shamanistic, and syncretic religion of the Lepcha people.[70] [71] [72]

Japan and Shinto [edit]

Shinto, including the Ryukyuan religion, are the traditional Japanese folk religion, which has many animist aspects.

Kalash people [edit]

Kalash people of Northern Pakistan follow an ancient animistic faith identified with an ancient form of Hinduism.[73]

Korea [edit]

Muism, the native Korean belief, has many animist aspects.[74]

Philippines' native belief [edit]

A 1922 photo of an Itneg priestess in the Philippines making an offering to an apdel, a guardian anito spirit of her village that reside in the water-worn stones known as pinaing.[75]

In the ethnic religious beliefs of the Philippines, pre-colonial religions of Philippines and Philippine mythology, the animism is part of their core belief as demonstrated by the belief in Anito and Bathala also as their conservation and veneration of sacred Indigenous Philippine shrines, forests, mountains and sacred grounds.

Anito (lit. '[ancestor] spirit') refers to the various indigenous shamanistic folk religions of the Philippines, led past female or feminized male shamans known as babaylan. Information technology includes belief in a spirit earth existing aslope and interacting with the cloth world, besides as the belief that everything has a spirit, from rocks and trees to animals and humans to natural phenomena.[76] [77]

In indigenous Filipino belief, the Bathala is the omnipotent deity which was derived from Sanskrit word for the Hindu supreme deity bhattara,[78] [79] as one of the avatara ten avatars of Hindu god Vishnu.[80] [81] The omnipotent Bathala also presides over the spirits of ancestors called Anito.[82] [83] [84] [85] Anitos serves as intermediary betwixt mortals and the divine, such every bit Agni (Hindu) who holds the access to divine realms; hence the reason why they are invoked first and the first to receive offerings, regardless of the deity they desire to pray to.[86] [87]

Abrahamic religions [edit]

The Old Attestation and the Wisdom literature preach the omnipresence of God (Jeremiah 23:24; Proverbs 15:iii; i Kings 8:27). God is actual present in the Incarnation (Christianity) of his Son, Jesus Christ. (Gospel of John 1:14, Colossians two:ix).[88]

With rising awareness of ecological preservation, recently theologians like Mark I. Wallace argue for animism Christian with a biocentric arroyo that understands God being present in all earthly objects, such as animals, trees, and rocks.[89]

Pre-Islamic Arab faith [edit]

Pre-Islamic Arab religion tin refer to the traditional polytheistic, animist, and in some rare cases, shamanistic, religions of the peoples of the Arabian people.

Neopagan and New Historic period movements [edit]

Some Neopagan groups, including Eco-pagans, describe themselves every bit animists, meaning that they respect the diverse community of living beings and spirits with whom humans share the world and cosmos.[90]

The New Historic period movement commonly demonstrates animistic traits in asserting the existence of nature spirits.[91]

Shamanism [edit]

A shaman is a person regarded as having access to, and influence in, the world of benevolent and malevolent spirits, who typically enters into a trance land during a ritual, and practices divination and healing.[92]

Co-ordinate to Mircea Eliade, shamanism encompasses the premise that shamans are intermediaries or messengers betwixt the human globe and the spirit worlds. Shamans are said to treat ailments and illnesses by mending the soul. Alleviating traumas affecting the soul or spirit restores the concrete torso of the individual to residuum and wholeness. The shaman as well enters supernatural realms or dimensions to obtain solutions to problems afflicting the community. Shamans may visit other worlds or dimensions to bring guidance to misguided souls and to ameliorate illnesses of the human soul caused by foreign elements. The shaman operates primarily inside the spiritual world, which in plough affects the human world. The restoration of residuum results in the elimination of the ailment.[93]

Abram, however, articulates a less supernatural and much more ecological understanding of the shaman's role than that propounded past Eliade. Cartoon upon his own field research in Indonesia, Nepal, and the Americas, Abram suggests that in animistic cultures, the shaman functions primarily as an intermediary between the man customs and the more-than-homo community of active agencies—the local animals, plants, and landforms (mountains, rivers, forests, winds, and weather patterns, all of which are felt to take their ain specific sentience). Hence, the shaman's power to heal individual instances of dis-ease (or imbalance) inside the human community is a past-production of their more continual practice of balancing the reciprocity between the human community and the wider commonage of animate beings in which that community is embedded.[94]

Animist life [edit]

Not-human being animals [edit]

Animism entails the conventionalities that "all living things take a soul",[ This quote needs a citation ] and thus, a central business concern of animist thought surrounds how animals can be eaten, or otherwise used for humans' subsistence needs.[95] The deportment of not-homo animals are viewed as "intentional, planned and purposive",[96] and they are understood to be persons, every bit they are both alive, and communicate with others.[97]

In animist worldviews, not-human animals are understood to participate in kinship systems and ceremonies with humans, also every bit having their own kinship systems and ceremonies.[98] Harvey cited an example of an animist understanding of animate being behavior that occurred at a powwow held past the Conne River Mi'kmaq in 1996; an eagle flew over the proceedings, circling over the central pulsate group. The assembled participants called out kitpu ('hawkeye'), conveying welcome to the bird and expressing pleasure at its beauty, and they later articulated the view that the eagle's deportment reflected its approval of the event, and the Mi'kmaq's render to traditional spiritual practices.[99]

Flora [edit]

Some animists too view plant and fungi life as persons and collaborate with them accordingly.[100] The most common come across between humans and these plant and fungi persons is with the former's collection of the latter for nutrient, and for animists, this interaction typically has to be carried out respectfully.[101] Harvey cited the example of Maori communities in New Zealand, who often offer karakia invocations to sweet potatoes as they dig the latter upward; while doing and then there is an awareness of a kinship relationship between the Maori and the sweet potatoes, with both understood equally having arrived in Aotearoa together in the same canoes.[101]

In other instances, animists believe that interaction with plant and fungi persons can result in the advice of things unknown or fifty-fifty otherwise unknowable.[100] Amongst some mod Pagans, for example, relationships are cultivated with specific trees, who are understood to bestow knowledge or physical gifts, such as flowers, sap, or forest that can be used as firewood or to fashion into a wand; in return, these Pagans requite offerings to the tree itself, which tin come in the form of libations of mead or ale, a drop of blood from a finger, or a strand of wool.[102]

The elements [edit]

Various animistic cultures as well cover stones as persons.[103] Discussing ethnographic piece of work conducted amid the Ojibwe, Harvey noted that their guild by and large conceived of stones every bit being inanimate, only with two notable exceptions: the stones of the Bell Rocks and those stones which are situated below trees struck by lightning, which were understood to have become Thunderers themselves.[104] The Ojibwe conceived of atmospheric condition as existence capable of having personhood, with storms existence conceived of as persons known equally 'Thunderers' whose sounds conveyed communications and who engaged in seasonal disharmonize over the lakes and forests, throwing lightning at lake monsters.[104] Wind, similarly, can be conceived as a person in animistic thought.[105]

The importance of place is also a recurring element of animism, with some places being understood to be persons in their own correct.[106]

Spirits [edit]

Animism can too entail relationships being established with non-corporeal spirit entities.[107]

Other usage [edit]

Science [edit]

In the early 20th century, William McDougall defended a form of animism in his book Body and Listen: A History and Defence of Animism (1911).

Physicist Nick Herbert has argued for "breakthrough animism" in which the listen permeates the globe at every level:

The quantum consciousness assumption, which amounts to a kind of "quantum animism" besides asserts that consciousness is an integral part of the physical earth, non an emergent property of special biological or computational systems. Since everything in the world is on some level a quantum organisation, this supposition requires that everything be conscious on that level. If the globe is truly quantum blithe, then there is an immense corporeality of invisible inner experience going on all around u.s. that is shortly inaccessible to humans, considering our ain inner lives are imprisoned inside a small breakthrough organisation, isolated deep in the meat of an animal brain.[108]

Werner Krieglstein wrote regarding his quantum Animism:

Herbert's quantum Animism differs from traditional Animism in that it avoids bold a dualistic model of listen and affair. Traditional dualism assumes that some kind of spirit inhabits a body and makes it move, a ghost in the automobile. Herbert'southward quantum Animism presents the idea that every natural arrangement has an inner life, a witting center, from which it directs and observes its activity.[109]

In Mistake and Loss: A Licence to Enchantment,[110] Ashley Curtis (2018) has argued that the Cartesian idea of an experiencing subject area facing off with an inert concrete world is incoherent at its very foundation and that this incoherence is predicted rather than belied by Darwinism. Human reason (and its rigorous extension in the natural sciences) fits an evolutionary niche just as echolocation does for bats and infrared vision does for pit vipers, and is—according to western scientific discipline's own dictates—epistemologically on par with, rather than superior to, such capabilities. The meaning or aliveness of the "objects" we encounter—rocks, copse, rivers, other animals—thus depends its validity not on a discrete cognitive judgment, just purely on the quality of our experience. The animist experience, and the wolf'southward or raven's experience, thus get licensed as equally valid worldviews to the modernistic western scientific one; they are more than valid, since they are not plagued with the incoherence that inevitably crops up[ colloquialism ] when "objective existence" is separated from "subjective experience".

Socio-political bear upon [edit]

Harvey opined that animism's views on personhood represented a radical claiming to the ascendant perspectives of modernity, because information technology accords "intelligence, rationality, consciousness, volition, agency, intentionality, language, and desire" to non-humans.[111] Similarly, information technology challenges the view of human uniqueness that is prevalent in both Abrahamic religions and Western rationalism.[112]

Fine art and literature [edit]

Animist behavior can also be expressed through artwork.[113] For instance, among the Maori communities of New Zealand, there is an acknowledgement that creating fine art through carving woods or stone entails violence confronting the forest or stone person and that the persons who are damaged therefore have to be placated and respected during the process; whatever excess or waste from the cosmos of the artwork is returned to the land, while the artwork itself is treated with particular respect.[114] Harvey, therefore, argued that the creation of art among the Maori was not virtually creating an inanimate object for display, just rather a transformation of different persons within a relationship.[115]

Harvey expressed the view that animist worldviews were present in various works of literature, citing such examples as the writings of Alan Garner, Leslie Silko, Barbara Kingsolver, Alice Walker, Daniel Quinn, Linda Hogan, David Abram, Patricia Grace, Chinua Achebe, Ursula Le Guin, Louise Erdrich, and Marge Piercy.[116]

Animist worldviews accept also been identified in the animated films of Hayao Miyazaki.[117] [118] [119] [120]

Run into as well [edit]

  • Anecdotal cognitivism
  • Animatism
  • Anima mundi
  • Ecotheology
  • Hylozoism
  • Mana
  • Mauri (life force)
  • Kaitiaki
  • Panpsychism
  • Religion and environmentalism
  • Sacred trees
  • Wild animals totemization

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Sources [edit]

  • Abram, David (1996). The Spell of the Sensuous: Perception and Language in a More-than-Human being World . New York: Pantheon Books. ISBN9780679438199.
  • Adler, Margot (2006) [1979]. Drawing Downwards the Moon: Witches, Druids, Goddess-Worshippers and Other Pagans in America (Revised ed.). London: Penguin. ISBN978-0-14-303819-one.
  • Armstrong, Karen (1994). A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam. Ballantine Books.
  • Bird-David, Nurit (2000). ""Animism" Revisited: Personhood, Environment, and Relational Epistemology". Current Anthropology. 41 (S1): 67–91. doi:x.1086/200061.
  • Curtis, Ashley (2018). Mistake and Loss: A Licence to Enchantment. Zürich: Kommode Verlag.
  • Dean, Bartholomew (2009). Urarina Society, Cosmology, and History in Peruvian Amazonia. Gainesville: Academy Press of Florida. ISBN978-0-8130-3378-v.
  • Fernandez-Armesto, Felipe (2003). Ideas that Changed the World. Dorling Kindersley.
  • Forbes, Andrew; Henley, David (2012). "Lamphun's Little-Known Animal Shrines (Animist traditions in Thailand)". Ancient Chiang Mai. Vol. i. Chiang Mai: Cognoscenti Books.
  • Guthrie, Stewart (2000). "On Animism". Electric current Anthropology. 41 (one): 106–107. doi:10.1086/300107. JSTOR 10.1086/300107. PMID 10593728. S2CID 224796411.
  • Harvey, Graham (2005). Animism: Respecting the Living Earth. London: Hurst & Co. ISBN978-0-231-13701-0.
  • Insoll, Timothy (2004). Archæology, Ritual, Faith. London: Routledge. ISBN978-0-415-25312-iii.
  • Lonie, Alexander Charles Oughter (1878). "Animism". In Baynes, T. South. (ed.). Encyclopædia Britannica. Vol. two (ninth ed.). New York: Charles Scribner'southward Sons. pp. 55–57.
  • Segal, Robert (2004). Myth: A Very Short Introduction. Oxford University Press.
  • "Animism". The Columbia Encyclopedia (6th ed.). Bartleby.com Inc. 2007. Archived from the original on 9 February 2007.

Further reading [edit]

  • Abram, David. 2010. Becoming Animal: An Earthly Cosmology (New York: Pantheon Books)
  • Badenberg, Robert. 2007. "How about 'Animism'? An Research beyond Characterization and Legacy." In Mission als Kommunikation: Festschrift für Ursula Wiesemann zu ihrem 75, Geburtstag, edited by K. Due west. Müller. Nürnberg: VTR (ISBN 978-3-937965-75-eight) and Bonn: VKW (ISBN 978-iii-938116-33-iii).
  • Hallowell, Alfred Irving. 1960. "Ojibwa ontology, beliefs, and world view." In Culture in History, edited by S. Diamond. (New York: Columbia University Printing).
    • Reprint: 2002. Pp. 17–49 in Readings in Indigenous Religions, edited by One thousand. Harvey. London: Continuum.
  • Harvey, Graham. 2005. Animism: Respecting the Living World. London: Hurst & Co.
  • Ingold, Tim. 2006. "Rethinking the breathing, re-animating thought." Ethnos 71(1):9–20.
  • Käser, Lothar. 2004. Animismus. Eine Einführung in die begrifflichen Grundlagen des Welt- und Menschenbildes traditionaler (ethnischer) Gesellschaften für Entwicklungshelfer und kirchliche Mitarbeiter in Übersee. Bad Liebenzell: Liebenzeller Mission. ISBN 3-921113-61-X.
    • mit dem verkürzten Untertitel Einführung in seine begrifflichen Grundlagen auch bei: Erlanger Verlag für Mission und Okumene, Neuendettelsau 2004, ISBN three-87214-609-two
  • Quinn, Daniel. [1996] 1997. The Story of B: An Adventure of the Heed and Spirit. New York: Bantam Books.
  • Thomas, Northcote Whitridge (1911). "Anet". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 2 (11th ed.). Cambridge University Printing. pp. 53–55.
  • Wundt, Wilhelm. 1906. Mythus und Religion, Teil Two. Leipzig 1906 (Völkerpsychologie II)

External links [edit]

  • Animism, Rinri, Modernization; the Base of Japanese Robotics
  • Urban Legends Reference Pages: Weight of the Soul
  • Animist Network

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

Posted by: lockhartthereenewhe.blogspot.com

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