It is necessary to address ontology when discussing religion, spirituality, and ontology. Animism is an example of an animistic ontology. Animism is a system based on the belief in interconnectedness. 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 on the intersubjective nature of human and nonhuman relationships. Recent research has shown that many indigenous cultures have animistic worldviews. These cultures are rooted in the belief that nature is alive and interrelated. Sami reindeerherders would be an example of animistic culture.
Descola points out that an animist theory recognizes the similarity between human and animal bodies. For example, a monkey may look like a human but it is still a monkey. The same goes for Sionas. Although they may appear to be human-like, the inside is still Siona. The idea that a Siona or a human was once a Siona and that all animals have human qualities is still part of animist mythology.
Religion
Animism refers to the belief that all objects, places, or creatures possess a 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 consider animism a religion because it is widespread practiced all over the globe.
Animism started as a way to save the world from the destructive effects of industrialization. This resulted in the anthropomorphization of animals and a gradual shift from animal studies to a humanistic perspective. During this time, animal rights were lost.
Animistic ontology
Recent work on animistic ontology has inspired a reimagining animist cosmos. The re-vision centers on the notion of hybridity, which is a common theme among contemporary anthropologists. This concept is inspired by landmark transnational science works such as Bruno Latour's research showing that machines have agency, life force, personhood.
Descola explains that different types of bodies exist within animistic universes. They include the body (of a human), the body (of a certain animal/plant) and the body (of a spirit). A transparent or airy body could also be a characteristic of an animal or object. This type of body is shared by different animist beings, and these beings have varying social attributes.
Relational ontology
For animists, the concept of objecthood has a distinct meaning. This idea challenges traditional ideas about personhood. Animism is a way of being and knowing, and the concept of objecthood is a fundamental part of this way of knowing. As a result, animism is a social collective, not an individualistic one.
Animism has a relationship ontology that integrates both animistic as well as humanistic views of nature. It is a way or being that crosses the modernist line between culture and nature. The world in which the animist lives is constantly changing. This means that the world does not exist in a predetermined state and that it is always evolving.