Amazonia and Siberia, classic regions of shamanism, have long challenged 'western' understandings of man's place in the world. By exploring the social relations between humans and non-human entities credited with human-like personhood (not only animals and plants, but also 'things' such as artifacts, trade items, or mineral resources) from a comparative perspective, this volume offers valuable insights into the constitutions of humanity and personhood characteristic of the two areas. The contributors conducted their ethnographic fieldwork among peoples undergoing transformative processes of their lived environments, such as the depletion of natural resources and migration to urban centers. They describe here fundamental relational modes that are being tested in the face of change, presenting groundbreaking research on personhood and agency in shamanic societies and contributing to our global understanding of social and cultural change and continuity.

Amazonia and Siberia, classic regions of shamanism, have long challenged ‘western’ understandings of man’s place in the world. By exploring the social relations between humans and non-human entities credited with human-like personhood (not only animals and plants, but also ‘things’ such as artifacts, trade items, or mineral resources) from a comparative perspective, this volume offers valuable insights into the constitutions of humanity and personhood characteristic of the two areas. The contributors conducted their ethnographic fieldwork among peoples undergoing transformative processes of their lived environments, such as the depletion of natural resources and migration to urban centers. They describe here fundamental relational modes that are being tested in the face of change, presenting groundbreaking research on personhood and agency in shamanic societies and contributing to our global understanding of social and cultural change and continuity.

Amazonia and Siberia, classic regions of shamanism, have long challenged "western" understandings of man's place in the world. By exploring the social relations between humans and non-human entities credited with human-like personhood (not only animals and plants, but also "things" such as artifacts, trade items, or mineral resources) from a comparative perspective, this volume offers valuable insights into the constitutions of humanity and personhood characteristic of the two areas. The contributors conducted their ethnographic fieldwork among peoples undergoing transformative processesof their lived environments, such as the depletion of natural resources and migration to urban centers. They describe here fundamental relational modes that are being tested in the face of change, presenting groundbreaking research on personhood and agency in shamanic societies and contributing to our global understanding of social and cultural change and continuity.

Shamanism in the Contemporary Novel examines how shamanism is used as a significant trope in a selection of novels. Özlem Öğüt Yazıcıoğlu contends that the shamanic figures and societies featured in these works have been subjected to marginalization, dislocation, and dispossession through imperialist, colonialist, and capitalist encroachments in different historical contexts.

This book explores human–animal relations amongst the Bebelibe of West Africa, with a focus on the establishment of totemic relationships with animals, what these relationships entail and the consequences of abusing them. Employing and developing the concepts of "presencing" and "the ontological penumbra" to shed light on the manner in which people make present and engage in the world around them, including the shadowy spaces that have to be negotiated in order to make sense of the world, the author shows how these concepts account for empathetic and intersubjective encounters with non-human animals. Grounded in rich ethnographic work, Totemism and Human–Animal Relations in West Africa offers a reappraisal of totemism and considers the implications of the ontological turn in understanding human–animal relations. As such, it will appeal to anthropologists, sociologists and anthrozoologists concerned with human–animal interaction.

In this edited volume, Andean wak'as—idols, statues, sacred places, images, and oratories—play a central role in understanding Andean social philosophies, cosmologies, materialities, temporalities, and constructions of personhood. Top Andean scholars from a variety of disciplines cross regional, theoretical, and material boundaries in their chapters, offering innovative methods and theoretical frameworks for interpreting the cultural particulars of Andean ontologies and notions of the sacred. Wak'as were understood as agentive, nonhuman persons within many Andean communities and were fundamental to conceptions of place, alimentation, fertility, identity, and memory and the political construction of ecology and life cycles. The ethnohistoric record indicates that wak'as were thought to speak, hear, and communicate, both among themselves and with humans. In their capacity as nonhuman persons, they shared familial relations with members of the community, for instance, young women were wed to local wak'as made of stone and wak'as had sons and daughters who were identified as the mummified remains of the community's revered ancestors. Integrating linguistic, ethnohistoric, ethnographic, and archaeological data, The Archaeology of Wak'as advances our understanding of the nature and culture of wak'as and contributes to the larger theoretical discussions on the meaning and role of–"the sacred” in ancient contexts.

Advancing our understanding of one of the most influential 20th-century philosophers, Robert Vinten brings together an international line up of scholars to consider the relevance of Ludwig Wittgenstein's ideas to the cognitive science of religion. Wittgenstein's claims ranged from the rejection of the idea that psychology is a 'young science' in comparison to physics to challenges to scientistic and intellectualist accounts of religion in the work of past anthropologists. Chapters explore whether these remarks about psychology and religion undermine the frameworks and practices of cognitive scientists of religion. Employing philosophical tools as well as drawing on case studies, contributions not only illuminate psychological experiments, anthropological observations and neurophysiological research relevant to understanding religious phenomena, they allow cognitive scientists to either heed or clarify their position in relation to Wittgenstein's objections. By developing and responding to his criticisms, Wittgenstein and the Cognitive Science of Religion offers novel perspectives on his philosophy in relation to religion, human nature, and the mind.