Animism

The concept of the archetype in modern psychology has its roots in animistic mythological thinking, which is still part and parcel of our unconscious psychology. Platonism and Jungian psychology are indebted to animism. The unconscious constantly produces animistic motives. The archetype is an expression of the animistic economy of the unconscious. This explains the great success of the archetypal notion in understanding the unconscious. It is justified regardless of the nature of the archetype, and its ontological (metaphysical) status is therefore not an urgent issue. It is suggested that the archetype resides as an entity of mind in the unconscious psyche, which is the objective psyche. Such a layer of psyche is suggestive of a divine unconscious realm, where autonomous processes of volition and ideation are slowly brewing. The Platonic paradigm can trigger a polytheistic regression, exemplified by naive New Age notions. The trinitarian tradition of mysticism could provide a way out for gone astray Jungians and New Agers. The path known as ‘via negativa’ involves a withdrawal from the world and gearing down. It provides the necessary complement that makes individuation complete.

"Currently underway in the Pyrenees Mountains is a reterritorialization that raises numerous polemical issues including the nature of place-making, the influence politics
and economy have on human-wildlife interactions, perceptions of wildlife, and environmental ethics and justice. The human-bear interface throughout Pyrenean history,
alongside the present international 2006-2009 Restoration and Conservation Plan between France, Spain, and Andorra, reveals a complex and deeply entrenched coinhabitation,
decimation, and reintroduction hundreds of thousands of years in the making. With nineteen to twenty-three bears currently inhabiting the mountain range, and another ten more transplants from Slovenia projected over the next three years,
Pyrenean brown bear populations have the potential to resurge. Yet, this repopulation must be negotiated within economic and recreational contexts such as transhumance,
logging, hunting, skiing, and highway construction, and historical contexts including anthropocentric ideologies, a commerce of ursine fur and fat, political land
reorganization, and taxation.
Using first-hand experience at the Prats-de-Mollo-la-Preste Bear Festival in 2004 as a narrative frame, this creative explication uses various types of French and English literature and individual voices to represent the Pyrenean body. Interdisciplinary lenses, including ethnography, anthropology, biology, history, economy, and politics have been used to bring about a multifaceted perspective on the Pyrenean topocosm. In part, this work focuses on the need for a reconstruction of ecocentric, regional and global Bear Ceremonial practices, especially in the context of performance art and festivals, in order to welcome bear repopulation.
The future survival of the Pyrenean-Slovenian brown bear depends upon a synthesis of characteristics seen in shepherds, bear exhibitors, hunters, and aboriginal
ecocentric beliefs. A new pattern of thinking and myth-making is presently happening, in which new festivals are engaging in a discourse infused with biology and the needs of
bears. Organizations involved in the direct sale of bioregional staples such as the Fromage Pé Descaous, a cheese imprinted with a bear’s paw, are not only yielding increased profits, but are bridging the gap between ecology and economy. Because of its
economic importance, and its relevance to both international species initiatives and bioregional festivals, the hope of this thesis is discovery and application."

This chapter introduces the notion of 'oneirogenesis' or the origin of daytime beliefs in dream experiences. Dreams with an exceptionally vivid sensation of reality ('reality dreams')--of which there are many types (e.g., nightmares, lucid dreams, flying dreams, sex dreams)--are particularly likely to engender and modify waking beliefs. Moreover, animistic beliefs (e.g., that the soul exists independent of the body) and other beliefs in spiritual entities and events are especially likely to be influenced by such dreams. Examples are provided from both the historical literature and laboratory studies.

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When I work with writers I ensure each and every one receives individual attention as well as complete confidentiality of their work. The integrity of ideas and the integrity of authorship is at the heart of Whiteleaf Editing, so you can be assured that you will receive the best possible service at a fair rate. "

"Tourism has been theorized in a new ethnography of modernity, stressing the
museumization of the premodern and its production as spectacle. In this article,
I explore the voice and perspective of the “tribal culture” recently exposed
to a new type of gaze. Tourists are perceived as predatory voyeurs on
Sumba, a once remote area now receiving increasing numbers of foreign visitors.
An idiom of visual consumption encodes a critical awareness of global
inequities in access to and use of technology, and a history of changing selfperceptions.
The cameras that every tourist brings to capture images of headhunters
and primitive violence become the very emblems of the exotic violence
that they are designed to capture. [tourism, photography, cultural
identity, Eastern Indonesia, violence, headhunting."

"A cosmologia da ação é um modelo do início do mundo, das forças naturais e das dimensões; da origin, sequência, relações e propriedades gerais, porém menos da forma ou dos coeficientes métricos, delas.

Resulta numa métrica do tipo

0 = 1/h² dS² - 1/tpl² ( dt²  - 1/c² { dq1²  + G0²/G² [ dq2,3²  - ...]})  com G0 = tpl²c⁵/h ≈ G 

(S/h: ação produzida pelo objeto, semelhante ao tempo próprio mas discretizado; t: tempo; q: posição)  .

O modelo é derivado da ação como propriedade realizante de toda existência com individuação como força primária e imediata de produção de fatos sempre novos e linearmente independente dos já existentes  com conexão causal não-determinística , como um conjunto causal e seu auto-desdobramento e auto-organização inicial  , e dá uma descrição plausível da formação das dimensões e forças naturais correspondentes e das leis da logica, geometria, física deste mundo no seu início, direto e dentre de três passos, com correspondência à física atual e com propriedades cosmológicas favoráveis . A fórmula completa da ação corresponde à métrica, "

As in many parts of western Europe, the later prehistoric record in inland Iberia hardly ever displays apparent and unambiguous purposeful depositions providing information on past social practices. This paper discusses one such infrequent case: a bewildering Late Bronze Age ceramic assemblage (1450-1150 cal BC) found within Pit 23 in Pico Castro (Dueñas, Palencia, Spain). The deployment of a cultural biographical approach has shed new light on the circumstances surrounding the elaboration, use, breakage, and discard of this pottery set made up of both coarse-ware storage vessels and fine ware for serving food. Despite their potentially divergent early roles and meanings, these vessels eventually completed their lifespans through comparable complex, multi-phase trajectories. These involved their breakage, subsequent reuse or alteration of certain parts – burnt, weathered or worn sherds - their deliberate re-assembly – even including the mending of some formerly detached parts - and their final abandonment. An exhaustive examination of the traces remaining on these ceramics has allowed the tracing of some remarkable physical and also semantic transformations, which help us to infer prehistoric social interactions. Thus, the involvement of such vessels in a probable feasting social gathering and their eventual demise and discard mobilizing precepts akin to an animistic ontology are posited as plausible hypotheses fitting this deposit.

A wide range of current scholars challenge the prioritization of life, or bios, as a central political and epistemic category. The trend in ethnography has been to challenge this prioritization from the inside by extending forms of representation previously reserved for human subjects to other living beings. While such efforts in the anthropology of life and multispecies ethnography shift the field toward a more open ontology and a more ambitious empiricism, they also risk substituting biocentrism for anthropocentrism, thus reifying “life” in the effort to undo it. Here I address this problem by integrating experimental ethnographic writing on the late artist and Mayanist Linda Schele with a sympathetic critique of contemporary cultural anthropologists’ efforts to extend the field’s subject or object of knowledge beyond the human. I explore animal art in the margins of Schele’s letters and narrate the conditions and consequences of my ethnographic encounter with Schele’s husband. Drawing on both “Western” and “Maya” cosmologies, I trace Schele’s rich engagements with other beings (including Maya hieroglyphs, animal spirit companions, ancient Maya scribes, and her scholarly collaborators). I follow along as she walks edges that demarcate life and death, present and past, human and animal, writing and art, scholar and amateur, science and religion, and rationality and irrationality. The essay ultimately seeks to host and model an experimental and affirmative ethnographic conjuring of former life forms such as Schele, engaged as beings and traces suspended in and constantly reconstituting webs of significance and forms of (non)life.

"Among the Yukaghirs, a small group of indigenous hunters in northeastern Siberia, it is
commonly held that humans and animals can turn into each other by temporarily taking
on one another's bodies. However, this is dangerous for a hunter, because he may thus
lose sight of his original species identity and undergo an irreversible metamorphosis. He
therefore assumes the viewpoint of his prey, but not in any absolute sense, which would
mean literally becoming the animal. This article explores the mimetic practice that allows
the hunter to be similar to the animal impersonated, yet also different, giving him a
'double perspective' by which he can seduce and kill his prey."