It is necessary to address ontology when discussing religion, spirituality, and ontology. An example of an animistic ontology is Animism. Animism is a system of beliefs that emphasizes the concept of the interconnectedness of things and people. Western commentators often view indigenous people as being mentally undeveloped and delirious. They dismiss their religious systems as primitive forms scientific explanations.
Ontology
The Ontology of Animism focuses primarily at the intersubjective aspect of human-nonhuman relationship. Recent research on the subject shows that many indigenous cultures share animistic worldviews. These cultures believe that nature is interconnected and is alive. Sami reindeerherders are an example of an animistic culture.
Descola points out, however, that an animalist ontology acknowledges that both the human body and the animal body share similar properties. For instance, a monkey can look just like a human, yet it is still an animal. Similarly, a Siona may look like a human, but on the inside it is still a human or a Siona. In animist mythology, the idea that a Siona or human was once human is still valid. All animals share human characteristics.
Religion
Animism teaches that all creatures, places, and objects possess a spiritual nature. This belief allows animists view all things in a positive light. This belief encourages the belief that there is a spiritual connection between humans and nature. Many people consider animism to be a religion. It is practiced widely around the world.
Animism began with an attempt to save the planet from the effects of industrialization. This led to the anthropomorphization and gradual shift in animal studies towards a humanistic view. During this time, respect for the living was lost for animals.
Animistic ontology
Recent work on animistic ontology has encouraged a re-imagining of the cosmos of the animist. This re-vision focuses on hybridity, a popular theme among contemporary archaeologists. This concept recalls the landmark transnational science work of Bruno Latour, which showed that machines can have agency, life force and individuality.
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). Another possibility is that an object or animal could have a transparent or airy body. Different animist beings can share the same type of body and have different social characteristics.
Relational ontology
The concept of objecthood is distinct for animists. This idea challenges conventional views about what constitutes personhood. Animism is a way to be and know, and the concept objecthood is an integral part of that way of knowing. As a result, animism is a social collective, not an individualistic one.
Relational ontology for animisim is a philosophical theory that integrates animistic and humanist understandings of nature. 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 means the world isn't pre-determined and it is always in flux.