Animism

From ecodelic triplit, the peyoteros’ sense of place, interspecies communication and animistic healing to ecocentric entheogenic rituals, psychedelic bioregionalism, biogenetic structuralist ecopsychology and transpersonal ecosophy – this special issue of the EJE explores the verdant intersection between neurobiology and botany, shamanism and animism, and psychology and ecology, fusing mind with Nature in a boiling cauldron full of entheogenic insight.

« Mets-toi à ma place! » Si souvent, nous croyons y parvenir; si souvent nous devons reconnaître qu’on n’y arrive pas. « Empathie » est le terme qui décrit cet effort, ce désir, cette victoire et cet échec.
Ce livre raconte l’histoire complexe et fascinance de cette idée, parcourant le temps depuis les philosophes grecs jusqu’aux androïdes, et croisant les disciplines comme la philosophie et la psychologie, l’anthropologie et l’hsitoire, l’esthétique et l’éthique, les études culturelles et les neurosciences.

Thinking posthumanly – from a post-Enlightenment, critical, new materialist perspective – things, including concepts, become more permeable and topological – they leak and stretch. Freed from limiting notions of agency, things behave. Rivers have established the same legal rights as humans in New Zealand  and India,  stones have been reported slithering across the desert floor in California,  an electrical power grid in the USA has revealed a unique agential dexterity  and walls have been spotted walking over mountains in the UK’s Lake District.  Thinking with a posthuman partiality, we begin to witness a democracy of objects rather than an anthropocentric dictatorship over inorganic materials. If agency is reworked into an ‘enactment’ as opposed to something that is ‘held’,  conceivably humans and other biological organisms are not necessary for agency (or life) to emerge as inorganic material agency erupts from unchoreographed assemblages of spacetimematter(ing). And if cognitive and dermatological boundaries are no longer organ-ised by an Enlightenment prescription, how might pedagogies perform differently and more equitably?
This article draws on the empirical materials from two psychogeographic walks that agitate lithic spaces with a posthuman affection. Part One examples a radical mobile classroom that I undertake regularly with university students where the use of it-narratives exposes the distributed agency of buildings. I explore what a posthuman gaze might do to/for performative pedagogies as my students attempt to interview a building. Part Two offers an example from my previous post-qualitative PhD inquiry which – by manipulating the practices of psychogeography and schizocartography – highlights how a shopping centre assemblage called Liverpool ONE diagnosed itself with Obsessive Compulsive Disorder (OCD), thus reinforcing the notion of inorganic agential distribution. The pedagogic implications of this posthuman diagnosis are discussed.

Luke, D., & Spowers, R. (Eds.)(2021). DMT entity encounters: Dialogues on the spirit molecule. Rochester, VT: Park Street Press.

Available on Kindle from 2nd November, with paperback launches on 30th November (USA) and 9th December (UK). there will also be an audiobook version out shortly after...

With contributions from the late Ralph Metzner, Chris Bache, Whitley Strieber, Jefrey Kripal, Angela Voss, Bill Richards, Chris Timmermann, Michael Winkelman, Luis Eduardo Luna, Anton Bilton, Bernard Carr, Daniel Pinchbeck, Dennis McKenna, Ede Frecska, David Luke and many more...


https://www.innertraditions.com/books/dmt-entity-encounters

Este artigo propõe questionar e problematizar as manifestações da religião e das religiosidades nas literaturas africanas pós-coloniais, tanto no âmbito do colonizador como do colonizado, através de uma estética própria, que apresente as ambivalências, lutas simbólicas e o pensamento político do mundo [pós] colonial. Desta forma, este texto pautou-se a partir da ideia marxista de luta de classe, levado, entretanto, às esferas do sagrado, em que as religiosidades descritas no texto africano não sejam privilegiadas sob uma análise puramente teológica, mas que abordem os aparatos e a fenomenologia religiosa como uma estratégia de criação literária ou estratégia estética própria do pós-colonialismo, que vê no discurso a luta política inerente do ambiente colonial.

Most introduction to psychology textbooks include a chapter or section on Abnormal Psychology. Typically, this will be framed as a sub-discipline of psychology that focuses on the study and treatment of human behaviors that have been deemed abnormal through clinical research and practices. At the very basis of abnormal psychology is thus the assumption that some patterns of thoughts and behaviors are more socially acceptable, even desirable, than others. This is certainly not a new notion, as throughout human history and across all cultures there have been customs and norms distinguishing behaviors that are appropriate from those that are not. What makes this unique in the context of abnormal psychology, however, is the way such distinctions are determined almost exclusively on the basis of...

The 2012-phenomenon includes apocalyptic fantasies regarding an impending collapse of our contemporary society, supposedly prophesized by the ancient Maya and their Long Count calendar. Sometimes connections to the ancient Maya collapse are made. That also happens to be the quite common in academic circles. Some academic researchers believe we can learn from the past failures for future solutions. The objects that were involved in the ancient Maya collapse were not the same as now and therefore we have little to learn from the Maya collapse in relation to our own ecological crisis. The ancient and contemporary Maya’s sensual profiles of ecology, time and space were/are quite different from those found within the “2012-phenomenon” and academia.

RESUMO: A partir das propostas do grupo Internacional Situacionista, o foco desse ensaio é estabelecer uma interlocução com aquilo elaborado pela filósofa da ciência Isabelle Stengers. A autora, ao colocar que a humanidade vive o chamado Capitaloceno e se defronta com a "intrusão de Gaia", propõe que uma estratégia de resistência para as problemáticas advindas da visão de mundo capitalista seriam, entre diversas outras, o retorno aos saberes comuns, ao animismo, ao vínculo com a Terra, aos agenciamentos capazes de nos afetar, capazes de transformar nossa maneira de sentir, pensar e agir. A partir de uma breve análise comparativa das produções desses pensadores, busca-se elucidar tais similaridades, concluindo que um diálogo entre o situacionismo e manifestações anímicas, mágicas, artísticas e espirituais no espaço público podem se comportar como estratégias efetivas de resistência política, urbana e espiritual na sociedade contemporânea.

ABSTRACT: Based on the proposals of the International Situationist group, the focus of this essay is to establish an interlocution with that elaborated by the philosopher of science Isabelle Stengers. The author, when posing that humanity lives the so-called Capitalocene and faces the "intrusion of Gaia", proposes that a resistance strategy for the problems arising from the capitalist worldview would be, among several others, the return to common knowledge, to animism, to the bond with the Earth, to the agencies capable of affecting us, capable of transforming our way of feeling, thinking and acting. From a brief comparative analysis of the productions of these thinkers, we seek to elucidate such similarities, concluding that a dialogue between situationism and animic, magical, artistic and spiritual manifestations in the contemporary society

In memory of Bruno Latour who responded quickly to this paper upon its publication////
This is an experimental essay to reconsider the meaning of animism in the time of science and technology studies when the boundary between human and non-human entities is being redrawn. Referring to  various sources from my earlier research on Javanese animism and peasant movements such as Saminism to the recent social studies of life sciences that are related to such issues as artificial life and so forth, this article tries to redefine what is animism in the contemporary techno-cultural landscape.  This is related to the exhibition of Animism curated by Anselm Franke.

Bringing thinking from the arts and digital humanities into dialogue with one another, this book investigates what it means to be alive in a world that is structured by technology, the media, and an ever expanding sense of a global community.

In this unique time in our history, when we are bombarded by signs and symbols and constantly connected into gadgets, apps, and networks, it has become increasingly difficult to navigate what has been dubbed a 'post-truth' world. Critiques taken from post-colonial studies and neoanimism help challenge the paranoia that has become endemic and, indeed, symptomatic to global realities we are now witnessing. This pertains not only to the ecological degradation of the planet but also to the lingering remnants of eurocentrism and racism that have taken the forms of nationalism and fascism. As a guide, an updated version of what Michel Foucault called an arts of existence may help us sail in these treacherous and confusing waters.

Diving into post-structuralist French theory, through American feminism, and emerging out of media studies, this book argues for an ethical and aesthetic form of self-fashioning that runs counter to processes subjection and mediatization. This craft of life, as Plato called it, is a space of disjunction and liberation, between subjectivity and other, where something new and different has the potential to emerge and mould to our likeness.

Résumé: Fruit du colloque "Spiritualité japonaise - Perceptions et représentations, entre tradition et occidentalisation" organisé par les Universités Libre de Bruxelles et Catholique de Louvain, cet ouvrage propose des recherches en philosophie de la religion sur le Japon comparativement à l’Occident.

Das Gespenstische hat Konjunktur, auch in der Welt der Wissenschaft. Seit einigen Jahren, deutlich verstärkt zu Beginn unseres noch jungen Jahrtausends, fällt die Zunahme einschlägiger Titel in profilierten akademischen Verlagen und Zeitschriften auf. Gespenster - Erscheinungen-Medien-Theorien, Gespenster und Politik, Gespenster und Gelehrte, Kultur & Gespenster, Gespenster der Migration, Kollektive Gespenster, Diskrete Gespenster, Jelineks Gespenster, Rousseaus Gespenster... Setzt man die Suche mit Schlagworten wie Geister, Wiedergänger, Untote im deutschen Sprachraum fort, oder international mit Ghosts, Spirits, Haunting, Uncanny, Specter, Spectral, Spectrality, so staunt man, auf welchen akademischen Feldern überall Geisterhaftes gesichtet wird: in Literatur-, Film-, Theater-, Medien-, Geschichts- und Politikwissenschaft, post-kolonialer Theorie, Gender- und Migrationsforschung, den Queer Studies, und selbst in der Soziologie trifft man hier und da auf Ghostly Matters. Fast könnte man meinen, man hätte es mit einem weiteren cultural turn zu tun, womöglich einem spectral oder ghostly turn.

Erik W. Davis’s book Deathpower: Buddhism’s Ritual Imagination in Cambodia is an important and brilliant study that seeks no less than “to represent a portion of the Cambodian religious imaginary through a study of rituals involved in the management of death and spirits” (pp. 8-9). Deathpower is a seminal contribution to the field of Mainland Southeast Asian religious studies as well as a superb ethnography of everyday religious life in contemporary Cambodia.

CARRYING ON FROM THE SERIES “MARX EN SCÈNE” IN 2016 AND “MATÉRIALISMES À L’ŒUVRE” IN 2017, LE BAL, THE ÉCOLE NORMALE SUPÉRIEURE (ENS) AND UNIVERSITÉ SORBONNE NOUVELLE-PARIS 3 JOIN FORCES FOR A SERIES OF DEBATES-PROJECTIONS ON THE DIFFERENCES BETWEEN THE HUMAN AND THE NON-HUMAN AND THE PARAMETERS THAT ARE DESTABILISING AND BLURRING THEM. THROUGH THE PRISM OF ANIMISM, ARTIFICIAL INTELLIGENCE, NON-HUMAN SENSIBILITIES AND POST AND TRANS-HUMANISM, THE DEBATES SPUR THINKING ABOUT A DECENTERING OF THE HUMAN AND ENVISAGE WHAT SOME CONSIDER A NON-HUMAN TURN OCCURRING IN THE HUMAN SCIENCES.

This paper explores both transpersonal psychology and ecopsychology individually and in conjunction, followed by an inspection of their relationship with mystical experiences and the impact of these within a transpersonal ecopsychological context. Specifically, nature as a trigger for such experiences is examined, alongside an analysis of the effect of these nature mystical experiences on an individuals' ego-boundaries and their psychological well-being. A special case is made for the re-emerging study of psychedelics - as positive agents of mental health, wellbeing, spiritual and creative growth, and social change - as inherently belonging to a transpersonal ecopsychology. The final thoughts will be based upon a more critical evaluation of these key concepts and their implications in modern psychology.

In the 40 years since the Maimonides studies (1,2) it has become clear, through both scientific research and first hand reports, that individuals can become telepathically linked in dreams, and can even experience one another in a consensual way in a shared intersubjective dreamspace. However, considering the fact that many animals dream physiologically just as humans do, it should not surprise us that, given the strong bonds between humans and their animal companions, that psi-dreaming might connect humans with other species as well. This presentation will explore human-animal psi-dreaming, and invites participants to share their own interspecies dreams.

This essay intervenes in debates surrounding trauma theory and postcolonial studies, tracing how forms of African animism can lead to a decolonized discourse of trauma. Taking the postcolonial critique of trauma theory's Eurocentrism as a point of departure, the essay focuses on two contemporary novels of the African diaspora: Aminatta Forna's The Memory of Love and Delia Jarrett-Macauley's Moses, Citizen, and Me. Narrating local forms of survival in post-civil war Sierra Leone, these novels use animist modes of consciousness to theorize the collective trauma of, and envision political futures for, Sierra Leone. Forna's writing is emblematic of realism, while Jarrett-Macauley's is an example of animist realism. Both novels are united, however, by an animism at the level of narrative process, drawing on the spirit world and possession rituals to counter therapeutic and humanitarian ideologies.

Drawing upon the notions of nature as a community of other-than-human persons and of relational cosmos, the overarching aim of the CAMNES webinar is to discuss and highlight different ways of understandings the relationships occurred between human beings, animals, plants and the land in the religious life of ancient societies. During the online conversation, scholars of different disciplines (archaeology, anthropology, iconography, philology, history of religions) will explore the perception of nature and its other-than-human inhabitants and readdress some notions about nature, personhood/agency, divinity/sacrality, and materiality/spirituality in religions and cosmologies of ancient communities inhabiting both the Old and the New World. Especially we wish to pinpoint those beliefs, representations and practices that express relational and non-binary ontologies, epistemologies, cosmologies, according to which nature is a place of agency, relationality and spirituality, and that challenge dualities such as immanent/transcendent, material/spiritual, body/soul, disclosing a multiplicity of relationships. In this line, the conference aims at promoting starkly inter-disciplinary and religious-anthropological approaches to definitions of ‘sacred nature’ that will take on the categories of animism, totemism, analogism and naturalism as analytical concepts that can enhance the investigation of human-environmental relations in the ancient religious conceptions, representations and practices. Finally, in order to uncover and further explain the connection between nature, the sacred, and the materiality of ancient religions interpreted as embodied experiences, particular emphasis will be devoted to those researches finalized at answering questions related to how nature materialized cosmological and spiritual essences.
Free Online webinar ... limited spot available .. You can enroll at the following link: https://camnes.it/sacred-nature-workshop

This chapter examines the ontology of Indigenous South-Central California with a focus on the colorful pictographs of the Chumash. I argue that interpretations of rock art from shamanic perspectives has dehistoricized the art and cast imagery within essentialist cognitive terms, effectively curtailing the possibility of interpreting the images as something more than the standard outward expression of a universal neuropsychological function. By contrast, considering Indigenous ontologies affords a much better understanding of both rock art and Native perceptions of their environment, allowing us to move closer to an emic perspective and to appreciate Indigenous social dynamics and rock art in social rather than cognitive terms.

This research is the objective: 1. to study the wisdom and the integration of beliefs in the rituals of the four tribes in Sisaket Province, 2. to study the integration of the beliefs of the community and the Buddhist principles of rituals of the community of the tribes in Sisaket Province, 3. to analyze the wisdom and integration of beliefs in self-management of four tribal communities of the tribes in Sisaket Province. This research is integrated qualitative research, is qualitative research by studying the scriptures, related the documents throughout the research of the people who have learned,  Including operational information such as in-depth interviews, Subgroup meetings and to organize the academic community, and related sectors also known as field data collection. The details are as follows; The results of the research: Buddhism’s Tradition is the foundation of Thai culture because Thai people respect Buddhism for a long time, the Buddhism has influenced the Thai people, in terms of morality, ethics, morality, and objectivity, which are conveyed in the form of festivals and rituals, they are: (1 ) make to live in the framework of good traditions (2) to create local pride (4) to create the love and unity among the group (5) to be the benefit of the economy and (6) to contribute to support the nation of the town’s community to develop the ideology of the community in Sisaket province. It is the result of a combination of belief systems about Buddhism, Brahmanism, and ghost worship which expressed in the rituals and traditions of the community.
The integration of faith is in the rituals of the four tribal communities, It is a ritual of the combination of beliefs of the villagers. It is a ploy to keep members of society under good social order, By the Buddhist faith and Brahmanism are combined with local beliefs. It is a pattern of human-made social activities. These may be due to religious beliefs, customary customs, which result in coexistence. The tradition also
teaches people to respect the senior system. The expression in the form of ritual. The four-tribal faith mix. It has developed into a traditional form that combines four tribes to perform rituals together, expression of harmony, and uniting through rituals that convey the wisdom and beliefs of the community.Based on an analysis of the wisdom, integration, beliefs, and rituals of the four tribes in Sisaket province, the "community wisdom" was instrumental in resolving family problems, Economic problems. Therefore, the researcher analyzed the heart of the culture from the wisdom of the area, that the researcher has studied four areas.1.to find the importance of the wisdom culture through beliefs, prohibitions, and practices 2.to compare the phenomena with the community to set up the principles for development.
3.to analyze the linking brainstorming activities to create an activity plan by introducing the beliefs, prohibition, and applying it as a development activity. so faith is important to the context, to connect with the context of the community. to see the solution to the problem of how to take care of cherished as a unique identity.
(1) the bowing up the Sa-nai is to take care of the community in terms of sacred energy, to take care of themselves, their families, and to make good deeds for the children. (2) Memad dance is to take care of the community in order to strengthen the spirit of the spirit that must be given to each other to encourage parents to get close to their children.(3) The Santhanta ritual is the care of the community in relation to kinship, family and children.(4)The twelfth traditions are the care of the community independence to make love to the community. Because of the inheritance of the belief tradition in the twelfth heat that has been practiced since the past to the present time.

With its myriad of relationships, my study considers the Laich-Kwil-Tach enlivened world in which multiple beings bring meaning and understanding to life. Through exploration of Laich-Kwil-Tach ontology I engage with the theoretical concepts of animism, historical ecology and political ecology, in what I call relational ecology. Here, I examine the divide between the relational world and what Western ontology considers a natural resource; fish. Through an analysis of ethnographic texts I work to elucidate the 19th-century human-fish relationship and through collaboration with Laich-Kwil-Tach Elders, based on Vancouver Island on the Northwest Coast of North America, I seek to understand how the 19th-century enlivened world informs 21st-century Laich-Kwil-Tach ontology. In this ethnographic and ethnohistorical account of the relationship between Laich-Kwil-Tach people and fish I grapple with the question of how, within a framework of ontological difference, we can better understand foundations of Indigenous rights and find ways to respect and give agency to multiple forms of knowledge in practice. In the spirit of reconciliation, decolonization and a renewed understanding of ontological multiplicity we are challenged to create analytical frameworks that include both human and nonhuman interests and relationships. Doing so requires engagement with any number of ontological propositions and it requires a confrontation with hegemonic ontological assumptions inherent in the Western scientific, bureaucratic and legal paradigms. By accepting western-based science as one among many ways of producing knowledge, space is made for other forms of knowledge. In the process we are better able to respect Indigenous land and marine tenure systems, as well as the Indigenous right to maintain a long-standing and on-going relationship with other beings and all that this entails.

Exploring the intra-actions of new animist and new materialist movements within the environmental (post)humanities, this paper argues for transductive methods in-between the disciplines of the sciences and humanities and Western, Eastern, and Indigenous disciplines beyond the academy. Following such feminist technoscience scholars as Karen Barad and Donna Haraway down one outgrowth of trails and animist environmental educators like Priscilla Stuckey and M.J. Barrett  and Robin Kimmerer and Winona LaDuke down others, we observe different sets of subjects and objects. Yet each scholar shares an open attentiveness to the liveliness and relational reciprocity of the more-than-human. Being present on the margins of any bounded field or at the crossroads where a pattern of intersecting lines of flight has been seen, it is advantageous to present a gift. In this way, the researcher is not only open to receiving gifts but to the habituation of a transductive relational patterning which allows for the emergence of more expansive becomings.

Presented at the International Society for the Study of Religion, Nature and Culture conference on Religion and Science at the University of Florida on January 17, 2016

Patrick examines artworks by three contemporary artists Catherine Bagnall (NZ), David Cross (AUS) and Shannon Te Ao (NZ) who work within innovative performative practices that incorporate masquerade, disguise, ritual and play. Key to the discussion are theoretical notions of animism, animality, and posthumanism as posited by such writers as Félix Guattari, Brian Massumi and Amelia Jones. Patrick argues for a dissolve of fixed and normative characterizations of a unified self in favour of more elusive, manifold readings of subjectivity, which are becoming increasingly prominent in the fields of visual arts and performance.

The first section was published under the title: "Research Evangelism among Folk Muslims: Calling Missionaries to Christian Cultural Anthropology."  This section is an adaptation of that article. The second section is an application of the author's dissertation to the issue of the Evil Eye.

As a Christo-Ethnologist you must evaluate the culture and world-view with Biblical lenses.  Missionaries to any people must be students of cultural anthropology so as to fully understand the people they seek to reach.  They study the host country’s religion and culture in order to discover what is Biblical and what is not, what needs to be changed according to the Word of God, and what can stay. They use the local and religious knowledge as bridges to the gospel and Biblical doctrines. This very long and sometimes tedious learning journey, sometimes called Christo-ethnology, is invaluable. In short, Christo-Ethnology is the study or observation of a culture that evaluates from a Biblical perspective, for the purpose of conforming faith and practices to the word of God. In this article, I expose readers to the major Folk Islamic categories that are commonly found in the Muslim world.  In the second section, I explore a biblical perspective to the Muslim concept of the Evil Eye (nazar), and necessary renouncements and declarations that must be considered for Believers from a Muslim Background (BMBs).

Rivers are alive. Indigenous peoples worldwide recognise the spiritual presence of rivers and derive their being from them. Western neo-liberalism threatens indigenous peoples, their lands and their rivers, but resistance is becoming more successful, as with the granting of personhood to the river Whanganui in Aotearoa New Zealand in 2017. In the so-called developed world, we have seemingly abandoned our indigeneity, losing our collective soul just as we colonized and imposed on the rest of the world our presumption of dominion over the Earth. But our rivers are still alive, even if canalized, polluted, buried or dammed, and still sacred. Can we decolonize and re-indigenize ourselves, and re-establish a respectful, responsible relationship with our river kin?

Published in Animism in Art and Performance edited by Christopher Braddock (Cham: Palgrave Macmillan, 2017. pp 91-107). This chapter addresses the work of non-digital text-based art in the age of digital media through a discussion of an installation by Australian artist/writer Lynne Barwick. It highlights the movement of the reader and the animation of space, considering text as simultaneously writing and image. Key to the discussion is the animating power of the word and the ways in which entangled bodies depend on media as a data-driven life-form with its own kind of (non-human) consciousness. Referencing writers such as Craig Dworkin and Marjorie Perloff, Gibbs explores the language of text as an assemblage that we cannot stand apart from, operating beyond a necessity for strategic communication. Accordingly, the focus is not about the individual ego but about language itself as a conduit or collaborator.

A simplified go-to document that shall the give the reader an overview of the pillars of African Traditional Religion. It also promises to be a book that urges the reader to find out more about African Traditional Religion because it demystifies a religion shrouded in secrecy and persecution from the major religions of the world. The Axioms of Kemet are advices and instructions from Ancient Egypt.

Hällbildsforskningen har av tradition fokuserat på bildernas föreställande och symboliska egenskaper. Motiven har därmed främst setts som representationer av något annat – kosmologi, ideologi, reella eller föreställda världar – man har sällan sett dem som materiella uttryck i sig.
I denna bok utforskas en delvis annan utgångspunkt som betonar produktion och bildernas effekter. Perspektivet förskjuts därmed från människans bruk av bilder som symboler till vad bilder i sin fysiska form gör och hur de kan sägas bidra till utvecklingen på en plats.

Köp ett tryckt exemplar här: https://widget.publit.com/webbshop_4180/page/1