Search Results (8)

Research on religion and migration has often focused on institutions and belief systems, while overlooking how mediation links migrants, sacred objects, rituals, and religious imaginaries. This study advances mediation as a core analytic in religion–migration studies by examining the practices of ten Thai migrant students in South Korea through semi-structured interviews on Buddhist amulets, Hindu deity pendants, Catholic rosaries, merit-making, and the elevation of sacred objects. Guided by Meyer’s religion-as-mediation framework and Taylor’s concept of the social imaginary, the analysis shows that quotidian, embodied engagements with sacred objects mediate and materialize Thai Buddhist–Animist imaginaries in Korean settings, expanding, transnationalizing, and hybridizing them through encounters with the host environment. These practices not only sustain spiritual continuity, but also generate sacred transnational social spaces that bridge both the ontological divide between the human and the transcendent and the geographical divide between Thailand and Korea. Rather than being preserved through institutional affiliation, migrant religiosity is continually reconstituted through everyday embodied practices of mediation that render the sacred experientially real in the host society. By foregrounding mediation, this study offers a reconceptualization of migrant religion as an embodied, material, and world-making process—one through which migrants actively reimagine and inhabit sacred spaces across borders. Full article

The aim of this paper is to examine and illustrate how the animistic ontology present in neopaganism allows embodied and sensuous interactions with virtual worlds. By considering animism as a strategy with which to rethink human cohabitation with the techno-digital otherness, I will show how neopagans who use computer technology for spiritual purposes experience the online context as an environment where lived religious practices can occur. To do so, I will particularly focus on religious practices taking place in digital games and 3D social virtual platforms due to their ability to induce immersive and interactive experiences. Because neopaganism recognizes the material living world as a central aspect of spiritual experiences, I will explore the ways that the spatial and material dimensions are articulated in neopagan’s online performances, the actions they make possible, and how they enable a more intimate relationship with virtual platforms. I will accompany the theoretical reflection with case studies and interviews with technopagan practitioners experiencing their religion with and within computer technology. This paper also aims to show how this new conception of animism connects to what Mikhail Bakhtin calls “dialogism”, a condition that recognizes the multiplicity of perspectives and voices and denies the possibility of not getting involved with the otherness. For such reasons, approaching the digital through an animistic ontology can help us acknowledge the convergence of humans with the techno-digital otherness and explore, on deeper levels, sensuous and embodied experiences taking place in the religious context. Full article

This paper examines changes in formal and informal land access rules for women in the Kafue Flats of southern Zambia and identifies alternatives to land privatization. In rural African communities dependent on subsistence production, access to common pool resources (CPRs) such as fisheries, wildlife or wild fruits made an important contribution to household food and nutritional security. In the pre-colonial period, the use of agricultural land and associated CPRs was governed by local institutions of common property, characterized by more-than-human relationships embedded in the local animistic ontology. To examine how women’s pre-colonial access rights were increasingly disregarded in the wake of new statutory laws, we analyzed qualitative ethnographic data on livelihoods and food security from three time periods between 2002 and 2018. The findings show how customary law land tenure has remained important, despite being complemented by statutory law designed to also protect women’s property rights. We conclude that women’s customary access rights to land and CPRs must be taken into account in the drafting of formal legislation, as suggested by successful examples of bottom-up institution building in other regions. Full article

Despite economic development and social changes, folk religion in China has not died out, but has survived and has even experienced a revival. Oscillating state policies have in general had a strong impact on religion in China. Though there is no official recognition of ethnic folk-religions, the state classifies them positively as manifestations of local cultural heritage and in this context has supported—not stifled—public folk religious practices among the Tu. This study deals with folk religious’ practice among the Tu ethnic group in Northwest China. The article highlights animist ontology as a theoretical perspective for analyzing the religious practices of the Tu ethnic group in China. The authors carried out anthropological procedures of participant observation and interviewing in the Tu community distributed in Qinghai Province and now present a portrait of the folk religion in typical Tu communities located in Minhe County and Huzhu County. The article also discusses the tripartite cosmology of the Tu and the positive interactions with national authorities. Quite apart from the issue of the impact of the state, the authors document, via prolonged ethnographic immersion in two regions, that the folk religion of the Tu is also closely linked to, and continues to have an impact on, daily life, particularly with regard to the construction and maintenance of ethnic community structure. This paper is organized as follows. First, we present ethnographic information on the religious beliefs and ritual practices of the Tu. The subsequent section then discusses how public folk-religious performances receive support from the state in the context of tourism and local economic development and how they contribute to the maintenance of community structure and social order. The conclusion summarizes the process by which ethnic folk religions have not only survived, but, in part as a result of state support for ethnic cultural heritage, experienced a revival. Full article

With the advent of ‘the virtual world,’ we have naturally gauged the ‘reality’ of the virtual in terms of how close it comes to empirical experience. However, the common association of the virtual to simulation depends on a representational dualism that reduces it to a simulacrum of reality and prevents us from seeing its real import. Virtuality, rather than related to simulation, refers instead to potentiality. Far from being something that first appears with the digital-virtual as a technological simulation, the virtual constitutes the bare potentiality intrinsic to human experience, always subject to technological modulation. Despite the path of increasing abstraction marked by the evolution of the technologies of communication, I argue that the virtual world, paradoxically, reveals matter as ineluctably vital and in permanent movement and transformation. The digital thus does away with the dualism responsible for the modern disenchantment of nature and—decentering the human, placing it as equally part of a rhizomatic and entangled nature—lays the groundwork for an animistic ontology that is consonant with a new materialism. Full article

Animist cultures around the world are based on interactions among humans and other-than-human beings. Humans are active agents in this process and often establish alliances with other-than-human beings to accomplish a variety of goals. The means of establishing these alliances is an emerging area of interest in studies of animist ontologies. We demonstrate here that these allies are often object-persons specifically made or modified by humans to have desired spiritual and physical properties. Examples of common object-persons range from domestic residences to shamanic drums to sacred bundles used for ritual activities. We further establish that object-persons go through a life cycle typically starting with a process that activates and modifies latent agency. We demonstrate this process using case studies from the North American Southwest, especially during the Medio period (AD 1200 to 1450) occupation of the Casas Grandes region of northwestern Mexico and the southwestern United States. Our primary examples are the creation of three Mesoamerican-style ballcourts and a water reservoir at Paquimé, which is the ceremonial and political center of the Medio period world. These examples reflect the underlying animistic ontology of this culture and provide a case study of the relationship between material religion and ritual practice that frames animistic religious practices. Full article

With earlier origins and a rebirth in the late 1990s, the New Animisms and the precipitate ‘ontological turn’ have now been in full swing since the mid-2000s. They make a valuable contribution to the interpretation of the rock arts of numerous societies, particularly in their finding that in animist societies, there is little distinction between nature and culture, religious belief and practicality, the sacred and the profane. In the process, a problem of perspective arises: the perspectives of such societies, and the analogical sources that illuminate them, diverge in more foundational terms from Western perspectives than is often accounted for. This is why archaeologists of religion need to be anthropologists of the wider world, to recognise where animistic and shamanistic ontologies are represented, and perhaps where there is reason to look closely at how religious systems are used to imply Cartesian separations of nature and culture, religious and mundane, human/person and animal/non-person, and where these dichotomies may obscure other forms of being-in-the-world. Inspired by Bird-David, Descola, Hallowell, Ingold, Vieiros de Castro, and Willerslev, and acting through the lens of navigation in a populated, enculturated, and multinatural world, this contribution locates southern African shamanic expressions of rock art within broader contexts of shamanisms that are animist. Full article

This article reviews recent (2015–2021) English-language publications that focus on music in/as/about religion (broadly defined)—including world, folk, and indigenous religious traditions. While research related to Euro–American-based Christian music accounts for more publications than any other single tradition examined, this review intentionally foregrounds religions that are not as well represented in this literature, such as Islam, Hinduism, Confucianism, and folk and animistic traditions from around the world. Recurring trends within this literature elucidate important themes therein, four of which are examined in detail: (1) race and ethnicity, (2) gender and sexuality, (3) music therapy (and medical ethnomusicology), and (4) indigenous music. Broadly speaking, recent (2015–2021) publications related to religion, music, and sound reflect growing societal and political interests in diversity and inclusion, yet there remain perspectives, ideas, and ontologies not yet accounted for. The list of references cited at the end of this article represents only those publications cited in the review and a more comprehensive bibliography is available via an open-sourced Zotero group. Full article