Non-Western (Non-European Culture-Derived) Ways Of Understanding The Natural World
Question
You will be required to write a
1500 word (5-6 page) essay that is due Sunday, May 5th at 11:59pm. You may
write on any of the following broad themes: 1)
ethnocentrism in plural societies; or 2) non-Western (non-European
culture derived) ways of understanding the natural world; or 3) some aspect of
the effects of some technology or food or other consumer good on a particular
society. As with all good papers, you should be answering a question (or
supporting a thesis statement) that you will write yourself and then answer in
the course of the paper. The question (or thesis statement) will be due on Wednesday, April 13th at 10am
(before class). For that April 13th statement you should basically copy and
paste a completed version of the following to the Canvas assignment titled “Essay Paper Question”:
“My paper will fit into
this theme: ____(pick one of the three)______. My paper will be about __(state
what the topic will be)_________. In my
paper I will argue that ___________."
As a start, you may want to look at
this web site and watch the short video:
https://www.anthrowrites.com/writingtypes/#shortlongessay (Links to an
external site.)
The elements of the grade are the
following:
1) Completion of the essay paper
question assignment by April 13th . 10 pts
2) In the final paper there is a
clear argument or thesis statement (if you can’t complete the following
statement, then there isn’t – “In this paper I argue that__________.”) The
paper should then logically and pointedly address the argument (don't noodle
around writing about other things). 30pts
3) Your paper meets the guidelines
above regarding the themes and the due date. 20pts
4) You cite all sources of fact and
cite opinions and theories that are not your own. Use the Chicago manual of
style, but probably all you need to know can be found here: https://www.americananthro.org/StayInformed/Content.aspx?ItemNumber=2044
Basically cite the source of your
information in a parenthetical citation in the text of your paper, preferably
with a page number. They should look like this: “...was populated by an elite (Johnson
2007, 179).” Johnson is the author’s last name, 2007 is the publication year,
and 179 is the page number from the original from where you got the info. There should be an adequate number
of sources to support your argument and to indicate that you have a reasonable
background/knowledge about the topic. 50 pts.
5) You have used more than 5
sources in your paper. None of the sources are Wikipedia or other on-line (or
other) encyclopedia sources. 20pts
6) Provide a list of references (a
bibliography) at the end of your paper – it does not count toward your word
count/page total. Every item in the bibliography should have been cited in the
paper. 20 pts.
7) Direct quotes from your sources
should be rare and no more than a sentence or two in the entire paper. 10pts
8) There is a clear introduction, a
section where you present evidence to support your argument, and a discussion
section/conclusion. 20 pts.
9) The paper was written with care
without major grammar, spelling, or syntax mistakes. There should be a logical
flow or progression in your paper. 20 pts.


Solution
At the heart of many non-Western cultures lies a
different understanding of the natural world and our place in it. From animism
and polytheism to shamanic practices and spiritual beliefs, these non-Western
ways of viewing the world often seem foreign to those from Western culture.
While many Westerners might view animistic beliefs as primitive or
superstitious, the fact is that there are many benefits to this way of viewing
the natural world. For instance, animism forces us to confront our mortality
and the fragility of life, which many Westerners try to avoid. By understanding
animism and other non-Western ways of looking at the world, we can learn to
appreciate these cultures’ unique beauty and wisdom. The essay will explore
these and other aspects of non-Western religion, demonstrating that there is
much to be learned from cultures beyond our own. It also focuses on key
misconceptions about non-Western religions and ways of understanding the world
and sheds light on these alternative perspectives.
Non-Western religions are those religious traditions
that originated outside of the Western world.[1] This includes but is not
limited to animism, shamanism, polytheism, and pantheism. While these belief
systems might seem foreign or strange to Westerners, they offer a unique
perspective on the natural world and its place. For example, one of the key
misconceptions about non-Western religions is that they are primitive or
superstitious.[2]
This could not be further from the truth. Many of these belief systems offer a
more holistic and nuanced view of the world than Westerners are used to. For
instance, animism – the belief that all things, including animals, plants, rocks,
and other inanimate objects, have a spiritual essence – teaches us to respect
all life forms. Similarly, by acknowledging the interconnectedness of all
things, non-Western religions can help us see nature’s beauty and wisdom that
is often overlooked in our Western culture.
Many Westerners assume that animism and other forms of
spirituality cannot possibly offer any meaningful insights into the natural
world, viewing them instead as relics of a bygone era. But this view fails to
recognize the richness and depth of these traditions. Animism and other
non-Western religions offer a more nuanced and sophisticated understanding of
the natural world than the Western scientific perspective. For instance, while
Western science tends to view the world as a collection of objects that can be
studied and analyzed separately, animism teaches us to see the world as a
single interconnected system where all things have power and influence over one
another.[3] Similarly, by
understanding the spiritual beliefs of other cultures, we can learn to see
ourselves as part of a much larger web of life that includes animals, plants,
and even natural forces like wind and rain. Ultimately, there is much to be
gained from exploring the rich diversity of non-Western religions. For example,
recognizing the interconnectedness of all things can help us reduce our impact
on the environment and live in harmony with nature.[4] In addition, by
understanding how other cultures view death and mortality, we can learn to
appreciate life more fully, valuing every moment as a precious gift. Thus,
while Westerners may dismiss these teachings as primitive or misguided, they
hold great insight and wisdom to help us live more fulfilling lives. In
conclusion, Westerners often have misconceptions about non-Western religions
based on a limited and narrow view of the world. However, by exploring these
traditions with an open mind, we can gain valuable insights into our own
beliefs, values, and way of life.
Westerners fall prey to some misconceptions about
these religions and beliefs. They tend to view them as primitive or backward,
failing to recognize the inherent wisdom in these traditions. They also often
see non-Western religions as superstitious or irrational, ignoring the deep
spirituality and connectedness these traditions foster. Many Westerners tend to
view non-Western religions as monolithic and static, failing to acknowledge the
diverse range of beliefs and practices within any given tradition.[5] Through a careful
examination of these misconceptions, we can come to a deeper understanding of
the value and beauty of non-Western religions. For example, we can begin to
appreciate their richness and complexity by looking at the role of ritual and
sacred practices or the importance of spirits and ancestors in these belief
systems. People from Western cultures could also benefit from learning more
about the central role of community in these traditions and how this fosters a
sense of belonging and support. Another example is in the face of rising secularism
and skepticism, and many Westerners continue to hold misconceptions about
non-Western religions.[6] They often dismiss these
traditions as primitive or superstitious, failing to appreciate the deep wisdom
and spirituality they contain. However, by looking more closely at the role of
ritual, sacred practices, and community in these belief systems, we can begin
to see the value and beauty of these traditions. In doing so, we can also learn
to respect the diversity of religious beliefs and practices worldwide.
Many Westerners view animism as a primitive belief
system based on superstition and fear. However, there are many benefits to
animism, which teaches us to respect all forms of life and see all things’
interconnectedness. For instance, animism forces us to confront our mortality
and the fragility of life, which many Westerners try to avoid. In addition,
animism teaches us to respect all forms of life, not just human life, and see
all things’ interconnectedness. According to anthropologist Tim Ingold, animism
is not a primitive belief system but rather “a mode of apprehending the world
that has characterized the human experience since the beginnings of time.”
Thus, while it may seem unusual or even bizarre to Westerners, animism deserves
our careful consideration and respect.[7] Also, by exploring the
religious beliefs of other cultures, we can learn to appreciate the beauty and
wisdom that is found in these traditions. It is clear that non-Western
religions offer valuable insights into the natural world, and by better
understanding these traditions, we can cultivate a more mindful relationship
with nature and our surroundings.
While many Westerners might dismiss non-Western
religions as primitive or irrational, the fact is that these alternative
perspectives offer valuable insights into our way of viewing the world.[8] For instance, animism
teaches us to respect all life and to see ourselves as part of a larger
interconnected whole, not just individuals living in isolation from one
another. This can be a valuable lesson for Westerners, who often view
themselves as separate from and superior to the natural world. In addition, by
understanding the animistic beliefs of other cultures, we can learn to
appreciate the unique beauty and wisdom of these traditions.[9] Finally, understanding
other cultures and their religious beliefs can help us build bridges of mutual
respect and understanding, which is badly needed in today’s world. For example,
in many parts of the world, traditional animistic beliefs are being threatened
by the spread of Western culture. By understanding and respecting these
traditions, we can help to preserve them for future generations. According to
the renowned anthropologist Claude Lévi-Strauss, we have to take into account
the diversity of cultures and defend the cause of all peoples – for this is a
given fact – but also respect their ways and try to understand them.[10] In this way, by
understanding and appreciating non-Western religions, we can help to build
peace and understanding in a divided world. A historian, Edward Said, once said
that “the world is made dangerously unstable not by the intensity of our
differences but by the dangerous idea that we might be able to eliminate them.”
Only through understanding and respect for other cultures and their religious
beliefs can we hope to overcome this dangerous idea and create a more peaceful
and stable world.
In conclusion, non-Western religions offer valuable
insights into the natural world. These alternative perspectives can teach us to
respect all forms of life and see ourselves as part of a larger interconnected
whole. In addition, by understanding the religious beliefs of other cultures, people
learn to appreciate the unique beauty and wisdom of these traditions. Finally,
understanding other cultures and their religious beliefs can help us build
mutual respect and understanding bridges in a divided world. Therefore,
studying non-Western religions is a vital task for anyone interested in
creating a more peaceful and just world.
Bibliography
Bird-David,
Nurit. ““Animism” revisited: personhood, environment, and relational
epistemology.” Current anthropology 40, no. S1 (1999):
S67-S91.
Bowie,
Fiona. “Anthropology of religion.” The Blackwell companion to the study
of religion 21 (2006): 3-24.
Catto,
Rebecca. “Accurate Diagnosis? Exploring Convergence and Divergence in
Non-Western Missionary and Sociological Master Narratives of Christian Decline
in Western Europe.” Transformation 30, no. 1 (2013): 31-45.
Doja,
Albert. “Claude Lévi-Strauss at his Centennial: toward a future anthropology.” Theory,
Culture & Society 25, no. 7-8 (2008): 321-340.
Keddie,
Nikki R. “Secularism and the state: Towards clarity and global comparison.” New
Left Review 226 (1997): 21.
Said,
Abdul Aziz, and Nathan C. Funk. “The role of faith in cross-cultural conflict
resolution.” Peace and Conflict Studies 9, no. 1 (2002):
37-50.
Walls,
Andrew. “Christianity in the non-Western world: A study in the serial nature of
Christian expansion.” Studies in world christianity 1, no. 1
(1995): 1-25.
Znamenski,
Andrei A. The beauty of the primitive: Shamanism and Western
imagination. OUP USA, 2007.
[1] Walls,
Andrew. "Christianity in the non-Western world: A study in the serial
nature of Christian expansion." Studies in world christianity 1,
no. 1 (1995): 1-25.
[2] Znamenski,
Andrei A. The beauty of the primitive: Shamanism and Western
imagination. OUP USA, 2007.
[3] Bird-David,
Nurit. "“Animism” revisited: personhood, environment, and relational
epistemology." Current anthropology 40, no. S1 (1999):
S67-S91.
[4] Catto,
Rebecca. "Accurate Diagnosis? Exploring Convergence and Divergence in
Non-Western Missionary and Sociological Master Narratives of Christian Decline
in Western Europe." Transformation 30, no. 1 (2013):
31-45.
[5] Said,
Abdul Aziz, and Nathan C. Funk. "The role of faith in cross-cultural
conflict resolution." Peace and Conflict Studies 9, no. 1
(2002): 37-50.
[6] Keddie,
Nikki R. "Secularism and the state: Towards clarity and global
comparison." New Left Review 226 (1997): 21.
[7] Keddie,
Nikki R. "Secularism and the state: Towards clarity and global
comparison." New Left Review 226 (1997): 21.
[8] Bowie,
Fiona. "Anthropology of religion." The Blackwell companion to
the study of religion 21 (2006): 3-24.
[9]
Ibid
[10] Doja,
Albert. "Claude Lévi-Strauss at his Centennial: toward a future
anthropology." Theory, Culture & Society 25, no. 7-8
(2008): 321-340.




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