Ontology and religion are often discussed in relation to spirituality. An example of an animistic ontology is Animism. Animism, a system that believes in the interconnectedness and interdependence of people and things, is an example of such a belief. 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 upon the intersubjective nature of human-nonhuman relations. 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 says that an animist ontology recognizes that human and animal bodies have similar properties. One example is a monkey that may appear human-like, but in reality, it's still a monkey. 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 refers to the belief that all objects, places, or creatures possess a spiritual essence. This belief allows animists the ability to see all objects as alive and animated. It encourages the belief in a spiritual relationship between humans, nature, and animals. Many consider animism a form religion.
Animism started as a way to save the world from the destructive effects of industrialization. This led to the anthropomorphization and gradual shift in animal studies towards a humanistic view. 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 new vision is centered around the idea of hybridity which is a frequent theme among contemporary ananthropologists. This concept recalls landmark studies in transnational science, such as Bruno Latour's work showing that machines possess agency, life force, and personhood.
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. Different animist beings can share the same type of body and have different social characteristics.
Relational ontology
For animists the concept objecthood is different. This idea challenges traditional definitions of personhood. Animism, a way in which we can know and be aware, is fundamentally based on the notion of objecthood. Animism is therefore a social collective and not an individualistic form of religion.
Animism's relationshipal ontology is a philosophy that combines animistic and humanist views of nature. It is a way or being that crosses the modernist line between culture and nature. The animist lives in a world-informing, constantly evolving and emerging. This is because the world is never predetermined and is constantly evolving.