Ontology is often a necessary topic when discussing religion, ontology, and spirituality. An example of an animistic ontology is Animism. Animism emphasizes the idea of interconnectedness between people and things. Western commentators often dismiss indigenous people as mentally ill and delirious and dismiss their religious systems and religions as primitive forms of scientific explanation.
Ontology
The Ontology of Animism focuses primarily at the intersubjective aspect of human-nonhuman relationship. Recent research shows that many indigenous cultures hold animistic worldviews. These cultures are grounded in the belief of nature being alive and interrelated. Sami reindeerherders is one example of an animalistic culture.
Descola points out that an animist theory recognizes the similarity between human and animal bodies. For instance, a monkey can look just like a human, yet it is still an animal. A Siona, on the inside, may appear like a person, but it's still a Siona or a human. In animist mythology, the idea that a Siona or human was once human is still valid. All animals share human characteristics.
Religion
Animism is the belief in an object's spiritual essence. This belief allows animists to see all things as alive and animated. It encourages the belief in a spiritual relationship between humans, nature, and animals. Many people consider animism to be a religion. It is practiced widely around the world.
Animism started as a way to save the world from the destructive effects of industrialization. This led to the anthropomorphization or resemblance of animals, and eventually a shift from an animalistic perspective to one that focuses on humanistic issues. Respect for the living was lost during this period.
Animistic ontology
Recent research on animistic ontology has prompted a reimagining of the animist cosmos. This re-vision centers around the notion of hybridity. It is a familiar theme among contemporary Anthropologists. This concept is reminiscent of landmark transnational science research, such as Bruno Latour’s work showing that machines possess agency and life force.
Descola says that there are three types of bodies in the animistic world. These include the body a person has, the body a specific animal or plant has, and the body a spirit. An animal or object might also have transparent or airy bodies. This body type is shared by many animist beings and has varying social attributes.
Relational ontology
For animists the concept objecthood is different. This idea challenges the traditional notions of personhood. Animism refers to a way of knowing and being, and objecthood is a key part of that knowing. Animism is therefore not individualistic, but socially collective.
Animism is a philosophy that uses relational ontology as a means to explain nature. It combines humanist and animalistic understandings. It is a way to be that transcends modernist distinctions between culture and nature. The world-in-formation of the animist is continually changing and growing. This is because the world is never predetermined and is constantly evolving.