Non-Western (Non-European Culture-Derived) Ways Of Understanding The Natural World

Posted on: 16th May 2023

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.

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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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