Chapter Three. The Politics of Animism

Clammer, John; Poirier, Sylvie; Schwimmer, Eric

doi:10.3138/9781442674899-007

Cited by 26 publications

(8 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…These daily visits are social rituals in the simple, every day sense of routine interactions with the bush. These rituals are secular, as they do not have the ritual symbolism or religious animism found elsewhere (Tylor ; Bird‐David ; Clammer ; Peterson ). They are, however, part of a Wiradjuri cosmology which involves ‘nature or products of nature being central to the sense of self’ (Clammer : 93).…”

Section: Anthropological Theorising Of the Bush: Sentience Animism Omentioning

confidence: 99%

“…These rituals are secular, as they do not have the ritual symbolism or religious animism found elsewhere (Tylor ; Bird‐David ; Clammer ; Peterson ). They are, however, part of a Wiradjuri cosmology which involves ‘nature or products of nature being central to the sense of self’ (Clammer : 93). These everyday interactions reproduce Wiradjuri personhood as well as cosmological beliefs, and are central to the lived experience of being Wiradjuri out in the bush.…”

Section: Anthropological Theorising Of the Bush: Sentience Animism Omentioning

confidence: 99%

See 1 more Smart Citation

‘We are kangaroo, we have the owl’: Linguistic and emotional clues of the meanings of the bush in changing Wiradjuri being and relatedness

Burbidge

2015

Australian J of Anthropology

View full text Add to dashboard Cite

This article is an examination of the changing ways Bogan River Wiradjuri people from Peak Hill, central west New South Wales, speak about and emotionally relate to the bush, within the broader framework of Wiradjuri morality and kin relatedness. In this article I use emotional states of being, the way people feel when they visit and talk about the bush, to understand the complexity of meanings inherent in older and younger Wiradjuri inter‐subjectivities of human and non‐human relatedness. Shared emotional states of being are a language for the Wiradjuri self and the moral framework that governs local social life. I focus on the social and emotional orders of relatedness to argue that Wiradjuri ways of ‘being’ in the bush have changed from older to younger people in light of broader historical changes, subsequently affecting the relationships people have with the bush and the ancestral kin and spiritual beings contained within it.

show abstract

Section: Anthropological Theorising Of the Bush: Sentience Animism Omentioning

confidence: 99%

Section: Anthropological Theorising Of the Bush: Sentience Animism Omentioning

confidence: 99%

‘We are kangaroo, we have the owl’: Linguistic and emotional clues of the meanings of the bush in changing Wiradjuri being and relatedness

Burbidge

2015

Australian J of Anthropology

View full text Add to dashboard Cite

show abstract

“…Articulating the Shinto cosmogram, however, additionally requires interpreting the virtual patterns of these practices and their relations to actor-network theory concerns. To elucidate such patterns, we are concerned here -like Clammer (2004: 102f.) -not with shared animist commonalities but with showing how Shinto cosmograms and their affiliated practices 'affirm, exemplify and continually keep open the channels to a metaphysical and ontological reality' in specific ways, far removed, for instance, from the 'animism' of New Age environmentalists.…”

Section: Shinto Legacies Past and Presentmentioning

confidence: 98%

Techno-animism in Japan: Shinto Cosmograms, Actor-network Theory, and the Enabling Powers of Non-human Agencies

Jensen

Blok²

2013

Theory, Culture & Society

170

View full text Add to dashboard Cite

In a wide range of contemporary debates on Japanese cultures of technological practice, brief reference is often made to distinct Shinto legacies, as forming an animist substratum of indigenous spiritual beliefs and cosmological imaginations. Japan has been described as a land of Shinto-infused 'techno-animism': exhibiting a 'polymorphous perversity' that resolutely ignores boundaries between human, animal, spiritual and mechanical beings. In this article, we deploy instances of Japanese techno-animism as sites of theoretical experimentation on what Bruno Latour calls a symmetrical anthropology of nature-cultures. In staging a dialogue between actor-network theory and Japanese techno-animism, we show how Shinto cosmograms provide an enlivening and alternative diffraction device on several of the ontological motifs manifested in Latour's work. In particular, by mobilizing the territory of a 'new' animism debate in anthropology -manifested in the work of Philippe Descola and Eduardo Viveiros de Castro -we attempt to infuse Latourian 'multinaturalism' with new, other-than-western analytical energy. Extending actornetwork theory, we argue, Shinto cosmograms offer an interesting vantage point for interpreting the immanent, affective, enchanting and enabling powers of nonhumans in contributing to collective life. By thus broadening the 'cosmopolitical' imagination beyond Latour's own European-Catholic frame of reference, Shinto techno-animism offers up a wider reflection on contemporary entanglements of

show abstract

“…Anthropologist John Clammer points out that the celebration of local festivals distinguishes folk Shinto from the more institutionalised state and sect Shinto. 92 This is a significant remark as 'shrine' or localised folk Shinto played a pivotal role in all the previously discussed post-3.11 recovery efforts: local folk festivals belong to folk Shinto; most of the shrines on the tsunami frontline were small ancient shrines; and sacred groves represent the ecology of folk Shinto as indicated by the anti-shrineconsolidation protests by Japan's first ecologist, Minakata Kumagusu, at the end of Meiji period. Clammer holds that before the late 19th century when a more institutionalised form of Shinto was introduced with the aim of promoting nationalism, Shinto was better understood as 'an ecology'.…”

Section: Chinju-no-mori Projectmentioning

confidence: 99%

Animism: A Grassroots Response to Socioenvironmental Crisis in Japan

Yoneyama¹

2017

New Worlds From Below

View full text Add to dashboard Cite

Chapter Three. The Politics of Animism

Cited by 26 publications

References 0 publications

‘We are kangaroo, we have the owl’: Linguistic and emotional clues of the meanings of the bush in changing Wiradjuri being and relatedness

‘We are kangaroo, we have the owl’: Linguistic and emotional clues of the meanings of the bush in changing Wiradjuri being and relatedness

Techno-animism in Japan: Shinto Cosmograms, Actor-network Theory, and the Enabling Powers of Non-human Agencies

Animism: A Grassroots Response to Socioenvironmental Crisis in Japan

Contact Info

Product

Resources

About