Animism and Science

Eyghen, Hans Van

doi:10.3390/rel14050653

Cited by 3 publications

(3 citation statements)

References 24 publications

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“…These findings led the researchers to conclude that the hypothesis stating that there is no significant relationship between animistic customs and practices and environmentalism was partially upheld. [2,15,6,20,32,39,42,44,45,46,49,54] by demonstrating significant relationships and positive correlations between specific animistic customs and environmentalism. These findings support the established notion that animist communities revere nature and strive for balance between human activity and ecological abundance (Harvey, 2019; Kopnina, 2019) [19,24] .…”

Section: Discussionmentioning

confidence: 95%

“…It attributes life to all things, including non-human entities that are viewed, as articulated by Naidu (2011) [34] and Waldrep (2018) [52] , to even influence human lives and events. In the face of mounting environmental challenges, animism presents itself as a promising new paradigm (Van Eyghen, 2023; Enstedt & Moberg, 2023; Perdibon, 2019) [49,15,39] . It challenges the dominant western view of human-nature divide.…”

Section: Introductionmentioning

confidence: 99%

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Animistic Customs and Practices, Attribution of Animistic Essence to Objects, and Environmentalism in an Upland Rural Community in Labo, Camarines Norte, Philippines

C Latayan,

V Villeno,

Cristina V Marca

et al. 2024

IJAMRS

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This study investigated the relationship between animism and environmentalism in an upland rural community in Labo, Camarines Norte, Philippines. A survey of 136 adults identified prevalent animistic customs and practices, moderate attribution of animistic essence to various objects, and high levels of environmental concern and action. Significant positive correlations emerged between some customs and practices and environmentalism, suggesting that certain practices may promote concern and action for ecology. However, the strength of these correlations was generally weak. This could be due to external factors like commercialization, dominant religion, and secularization, which weaken the connection between customs and practices and environmentalism. The attribution of animistic essence to animals and plants displayed a positive relationship with environmentalism, suggesting a link between valuing living things and pro-environmental behavior. Conversely, attributing essence to most of the object categories did not yield significant relationships. These findings highlight the complex relationship between animism and environmentalism. While some animistic beliefs cultivate ecological responsibility, others have a more nuanced influence. Strengthening specific customs and practices and fostering the attribution of animistic essence to living things could be avenues for promoting environmental stewardship within animistic communities. Further research is needed to explore the factors that influence the animism-environmentalism relationship. Understanding these complexities can help develop strategies for nurturing animistic values and empowering environmental movements.

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Section: Discussionmentioning

confidence: 95%

Section: Introductionmentioning

confidence: 99%

Animistic Customs and Practices, Attribution of Animistic Essence to Objects, and Environmentalism in an Upland Rural Community in Labo, Camarines Norte, Philippines

C Latayan,

V Villeno,

Cristina V Marca

et al. 2024

IJAMRS

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show abstract

“…In some cases, these natural objects are treated as human beings. According to Eyghen (2023) "regarding objects or animals as spirited means that objects or animals are approached in a similar or analogous way as humans are. In doing so animists (tacitly) accept that spirited objects or animals have similar capacities or abilities to those of humans".…”

Section: Public Interest Statementmentioning

confidence: 99%

Animist materialism in Femi Osofisan’s No More the Wasted Breed (1983) and Once Upon Four Robbers (1991)

Adiele

2024

RJAH

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In his oeuvre, Femi Osofisan challenges class inequalities by upbraiding the materialistic predilections of the upper class. Therefore, critics view his plays as revolutionary manuscripts designed for social awakening and interpret them from a Marxist perspective. Marxist interpretation has, to a good degree, undermined other ideological potential and evident discursive engagements which abound in multiple hierarchies in his plays. This study advances the frontiers of interpretations in Osofisan’s plays by providing alternative meanings in them besides Marxism. Through the theoretical praxis of Material Culture, I argue that beyond Marxist, class proclivities, Osofisan in No More the Wasted Breed (1983) and Once Upon Four Robbers (1980) commits to cultural rebirth in Africa through animist materialism, a spiritual, sociocultural appropriation process which inputs lifeforce to natural objects like rivers, plants, and animals. In addition to their material, totemic, sublunary significance, these natural objects acquire mystical and magical essence, thus contributing to the reification of African spiritual practices found in the plays. The spiritual practices rehabilitate African culture, promoting and re-enchanting its symbolic orthodoxy in the modern world. The study demonstrates that, instead of rejecting modernity, animist materialism as an African spiritual practice accommodates aspects of modernity, incorporating them as part of Africa’s cultural heritage.

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Taoist-Inspired Principles for Sustainability Transitions: Beyond Anthropocentric Fixes and Rethinking Our Relationship with Nature

Liang,

Segalas

2024

Sustainability

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The magnitude and scale of the challenges ahead require fundamental sustainability transitions towards sustainable societies on an unprecedented level in human history. This paper argues that reflecting on the philosophical underpinnings of sustainability transitions and complementing the human–nature relationship with a more holistic and ecological perspective is necessary for the transition to a sustainable “humble world”. Using Taoist philosophy as an enabler, this paper explores the three principles of “interconnectedness and symbiosis”, “equality, balance and justice of all things” and “follow the Tzu-Jan and WuWei” to enrich sustainability transition studies and guide the construction for transition trajectories. By exploring the instrumental potential of Taoist-inspired principles in sustainability transitions, this paper provides a pre-paradigm complementary rationale for the “why” behind the “how” of achieving a sustainable future. The paper’s conclusions establish common ground for a transdisciplinary dialogue between Taoist philosophy and sustainability science (especially on sustainability transitions), strengthen the rationale for sustainability transitions, reveal transition commonalities compatible with Taoist philosophy, and add depth, richness, and inclusiveness to the cross-cultural knowledge base of sustainability transitions.

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Animism and Science

Cited by 3 publications

References 24 publications

Animistic Customs and Practices, Attribution of Animistic Essence to Objects, and Environmentalism in an Upland Rural Community in Labo, Camarines Norte, Philippines

Animistic Customs and Practices, Attribution of Animistic Essence to Objects, and Environmentalism in an Upland Rural Community in Labo, Camarines Norte, Philippines

Animist materialism in Femi Osofisan’s <i>No More the Wasted Breed (1983) </i>and <i>Once </i><i>Upon Four Robbers (1991)</i>

Taoist-Inspired Principles for Sustainability Transitions: Beyond Anthropocentric Fixes and Rethinking Our Relationship with Nature

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