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The Chaco Skies

A Socio-cultural History of Power Relations

Alejandro Martín López and Agustina Altman

The purpose of this article is to analyze the ways in which indigenous Guaycurú groups from the Argentine Chaco have constructed their relations with powerful non-human beings in the celestial space throughout time. This study is based centrally on

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Loyalty and Command

Shamans, Lamas, and Spirits in a Siberian Ritual

Galina Lindquist

This article considers a ritual of blessing the spirits of locality in Tuva, Southern Siberia, and compares the ways in which shamans and lamas perform it. The rituals are treated as pragmatic ways of attaining human ends rather than 'signifying practices' based on shared meanings, wherein practices create a certain version of reality. Ritual specialists and lay people share this social universe but differ in their positioning relative to various types of its inhabitants. In these conditions, it is suggested, it makes more sense to speak of bodily and emotional attitudes and styles of interpretation of signs than shared 'beliefs' as cognitive stances.

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Olusegun Steven Samuel and Ademola Kazeem Fayemi

exercising of such a capacity that makes sense of valuing humans over other beings, but the relational capacity itself. To avoid spurious treatment of non-human beings as a mere means to humans’ ends, Metz (2017a: 167) maintains that ‘the urgent interests

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Civilization as the Undesired World

Radical Environmentalism and the Uses of Dystopia in Times of Climate Crisis

Stine Krøijer

ethos is ostensibly to create a better world for human and non-human beings alike. Among activists in the forest occupation, dystopia is mainly spatially organized: it emerges as ‘a civilized zone’ outside the forest, and it becomes epitomized by the

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Dividing Worlds

Tsunamis, Seawalls, and Ontological Politics in Northeast Japan

Andrew Littlejohn

ocean everywhere except the immediate waterfront or faraway highlands. People feared, in summary, that walls would leave them oblivious when the next tsunami came by dividing them from a non-human being around which their worlds revolved: the sea. But

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Doing Ritual While Thinking about It?

Emma Gobin

human agents and non-human beings. 3 Both external and internal aspects of ritual reflexivity are considered, for example, in Højbjerg’s (2007) monograph and other recent works (e.g., Gobin 2012 ; Pimenova 2016 ; Sorrentino 2016 ). 4 On this aspect

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Reflecting the “Field”

Two Vepsian Villages and three Researchers

Laura Siragusa and Madis Arukask

to appreciate, and to a certain degree embody, some of the practices integral to the discipline of anthropology, such as a deep appreciation for long-term engagement with the people, non-human beings, and the environment. I also learned the importance

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Diana Espírito Santo

, which includes a host of non-human beings such as ancestors and other spirit powers in the landscape that need to be activated or deactivated: “The polygenic source of an effect is, then, this complex of powers acting together, some pushing toward the

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Assessing Ritual Experience in Contemporary Spiritualities

The Practice of ‘sharing’ in a New Age Variant of Umbanda

Viola Teisenhoffer

. The practice of ‘incorporation’, that is, the embodiment of a spiritual entity, implies that it is not the senior medium who leads the consultation but the spiritual entity. The representation of these non-human beings and the relationship that

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Daniel O'Shiel

characteristics to a type of being that is primordial, which is to say non-human. Being-in-itself thus forms the absolute and vital ontological basis of all reality, human or otherwise. 45 Here we see that Sartre's being-in-itself is utterly contingent