This book explores Māori indigenous and non-indigenous scholarship corresponding with the term ‘animism’. In addressing visual, media and performance art, it explores the dualisms of people and things, as well as 'who' or 'what' is credited with 'animacy'. It comprises a diverse array of essays divided into four sections: Indigenous Animacies, Atmospheric Animations, Animacy Hierarchies and Sensational Animisms. Cassandra Barnett discusses artists Terri Te Tau and Bridget Reweti and how personhood and hau (life breath) traverse art-taonga. Artist Natalie Robertson addresses kōrero (talk) with ancestors through photography. Janine Randerson and sound artist Rachel Shearer consider the sun as animate with mauri (life force), while Anna Gibb explores life in the algorithm. Rebecca Schneider and Amelia Jones discuss animacy in queered and raced formations. Stephen Zepke explores Deleuze and Guattari's animist hylozoism and Amelia Barikin examines a mineral ontology of art. This book will appeal to readers interested in indigenous and non-indigenous entanglements and those who seek different approaches to new materialism, the post-human and the anthropocene.

The Handbook of Contemporary Animism brings together an international team of scholars to examine the full range of animist worldviews and practices. The volume opens with an examination of recent approaches to animism. This is followed by evaluations of ethnographic, cognitive, literary, performative, and material culture approaches, as well as advances in activist and indigenous thinking about animism. This handbook will be invaluable to students and scholars of Religion, Sociology and Anthropology.

Animism refers to ontologies or worldviews which assign agency and personhood to human and non-human beings alike. Recent years have seen a revival of this concept in anthropology, where it is now discussed as an alternative to modern-Western naturalistic notions of human-environment relations. Based on original fieldwork, this book presents a number of case studies of animism from insular and peninsular Southeast Asia and offers a comprehensive overview of the phenomenon – its diversity and underlying commonalities and its resilience in the face of powerful forces of change. Critically engaging with the current standard notion of animism, based on hunter-gatherer and horticulturalist societies in other regions, it examines the roles of life forces, souls and spirits in local cosmologies and indigenous religion. It proposes an expansion of the concept to societies featuring mixed farming, sacrifice and hierarchy and explores the question of how non-human agents are created through acts of attention and communication, touching upon the relationship between animist ontologies, world religion, and the state. Shedding new light on Southeast Asian religious ethnographic research, the book is a significant contribution to anthropological theory and the revitalization of the concept of animism in the humanities and social sciences.

Wassily Kandinsky, Max Ernst, Jackson Pollock, and Joseph Beuys were the leading artists of their generations to recognize the rich possibilities that animism and shamanism offered. While each of these artists' connection with shamanism has been written about separately, Evan Firestone brings the four together in order to compare their individual approaches to anthropological materials and to define similarities and differences between them. The author's close readings of their works and examination of the relevant texts available to them reveal fresh insights and new perspectives.The importance of indigenous beliefs in animism for Kandinsky's philosophy of art and practice, especially the animism of inanimate objects, is analyzed for the first time in conjunction with his well-known enthusiasms for Symbolism and Theosophy. Ernst's collage novel, La femme 100 tetes (1929), previously found to have significant alchemical content, also is shown to extensively utilize shamanism, thereby merging different branches of the occult that prove to have remarkable similarities. The in-depth examination of Pollock's works, both known and overlooked for shamanic content, identifies textual sources that heretofore have escaped notice. Firestone also demonstrates how shamanism was employed by this artist to express his desire for healing and transformation. The author further argues that the German edition of Mircea Eliade's Shamanism: Archaic Techniques of Ecstasy (1957) helped to revitalize Beuys's life and art, and that his ecological campaigns reflected a new consciousness later termed ecoanimism.

Bringing thinking from the arts and digital humanities into dialogue with one another, this book investigates what it means to be alive in a world that is structured by technology, the media, and an ever expanding sense of a global community. In this unique time in our history, when we are bombarded by signs and symbols and constantly connected into gadgets, apps, and networks, it has become increasingly difficult to navigate what has been dubbed a 'post-truth' world. Critiques taken from post-colonial studies and neoanimism help challenge the paranoia that has become endemic and, indeed, symptomatic to global realities we are now witnessing. This pertains not only to the ecological degradation of the planet but also to the lingering remnants of eurocentrism and racism that have taken the forms of nationalism and fascism. As a guide, an updated version of what Michel Foucault called an arts of existence may help us sail in these treacherous and confusing waters. Diving into post-structuralist French theory, through American feminism, and emerging out of media studies, this book argues for an ethical and aesthetic form of self-fashioning that runs counter to processes subjection and mediatization. This craft of life, as Plato called it, is a space of disjunction and liberation, between subjectivity and other, where something new and different has the potential to emerge and mould to our likeness.

How have human cultures engaged with and thought about animals, plants, rocks, clouds, and other elements of their natural surroundings? Do animals and other natural objects have a spirit or soul? What is their relationship to humans? In his new book, Graham Harvey explores indigenous and environmentalist spiritualities in which people celebrate relationships with other-than-human beings. He examines present and past animistic beliefs and practices of the Ojibwe, the Maori, Aboriginal Australians, and eco-pagans, revealing the diverse ways of being animist and of living respectfully within natural communities. Drawing on his extensive casework, Harvey considers the linguistic, performative, ecological, and activist implications of animist worldviews and lifeways. He argues that animist beliefs can contribute significantly to contemporary debates about consciousness, cosmology, and environmentalism. In addition, he examines the colonialist ideologies and methodologies that have caused many academics to exclude the term "animism" from their critical vocabularies.

Performing Contagious Bodies explores live/body art and installation practices through theories of ritual and magic. Featuring discussion of a wide range of contemporary international practice, this book explores the intersections of performance studies, art history, anthropology and contemporary visual art practices.