Subversive Spiritualities: How Rituals Enact the World (Oxford Ritual Studies)

Even in the twenty-first century, some two-thirds of the world's peoples quietly live in non-modern, non-cosmopolitan places. In such places the multitudinous voices of the spirits, deities, and other denizens of the other-than-human world continue to be heard, continue to be loved or feared or both, continue to accompany human beings in all their activities. In Subversive Spiritualities, Frédérique Apffel-Marglin draws on a lifetime of work with the indigenous peoples of Peru and India to support her argument that the beliefs, values, and practices of such traditional peoples are ''eco-metaphysically true.'' In other words, they recognize that human beings are in communion with other beings in nature that have agency and are kinds of spiritual intelligences, with whom humans can be in relationship and communion. Ritual is the medium for communicating, reciprocating, creating and working with the other-than-humans, who daily remind the humans that the world is not for humans' exclusive use. Apffel-Marglin argues that when such relationships are appropriately robust, human lifeways are rich, rewarding and, in the contemporary jargon, environmentally sustainable. Her ultimate objective is to ''re-entangle'' humans in nature, by promoting a spirituality and ecology of belonging and connection to nature, and an appreciation of animistic perception and ecologies. Along the way she offers provocative and poignant critiques of many assumptions: of the ''development'' paradigm as benign (including feminist forms of development advocacy), of most anthropological and other social scientific understandings of indigenous religions, and of common views about peasant and indigenous agronomy. She concludes with a case study of the fair trade movement, illuminating both its shortcomings (how it echoes some of the assumptions in the development paradigms) and its promise as a way to rekindle community between humans as well as between humans and the other-than-human world. Frédérique Apffel-Marglin is Professor Emerita of Anthropology at Smith College and the Founder/Director of Sachamama Center, a nonprofit organization in the Peruvian High Amazon (http://www.centrosachamama.org) Even in the twenty-first century, some two-thirds of the world's peoples quietly live in non-modern, non-cosmopolitan places. In such places the multitudinous voices of the spirits, deities, and other denizens of the other-than-human world continue to be heard, continue to be loved or feared or both, continue to accompany human beings in all their activities. In Subversive Spiritualities, Frédérique Apffel-Marglin draws on a lifetime of work with the indigenous peoples of Peru and India to support her argument that the beliefs, values, and practices of such traditional peoples are ''eco-metaphysically true.'' In other words, they recognize that human beings are in communion with other beings in nature that have agency and are kinds of spiritual intelligences, with whom humans can be in relationship and communion. Ritual is the medium for communicating, reciprocating, creating and working with the other-than-humans, who daily remind the humans that the world is not for humans' exclusive use. Apffel-Marglin argues that when such relationships are appropriately robust, human lifeways are rich, rewarding and, in the contemporary jargon, environmentally sustainable. Her ultimate objective is to ''re-entangle'' humans in nature, by promoting a spirituality and ecology of belonging and connection to nature, and an appreciation of animistic perception and ecologies. Along the way she offers provocative and poignant critiques of many assumptions: of the ''development'' paradigm as benign (including feminist forms of development advocacy), of most anthropological and other social scientific understandings of indigenous religions, and of common views about peasant and indigenous agronomy. She concludes with a case study of the fair trade movement, illuminating both its shortcomings (how it echoes some of the assumptions in the development paradigms) and its promise as a way to rekindle community between humans as well as between humans and the other-than-human world. Frédérique Apffel-Marglin is Professor Emerita of Anthropology at Smith College and the Founder/Director of Sachamama Center, a nonprofit organization in the Peruvian High Amazon (http://www.centrosachamama.org) Even in the twenty-first century some two-thirds of the world's peoples - the world's social majority - quietly live in non-modern, non-cosmopolitan places. In such places the multitudinous voices of the spirits, deities, and other denizens of the other-than-human world continue to be heard, continue to be loved or feared or both, continue to accompany the human beings in all their activities. In this book, Frederique Apffel-Marglin draws on a lifetime of work with the indigenous peoples of Peru and India to support her argument that the beliefs, values, and practices of such traditional peoples are "eco-metaphysically true". In other words, they recognize that human beings are in communion with other beings in nature that have agency and are kinds of spiritual intelligences, with whom humans can be in relationship and communion. Ritual is the medium for communicating, reciprocating, creating and working with the other-than-humans, who daily remind the humans that the world is not for humans' exclusive use. Apffel-Marglin argues moreover, that when such relationships are appropriately robust, human lifeways are rich, rewarding, and in the contemporary jargon, environmentally sustainable. Her ultimate objective is to "re-entangle" humans in nature - she is, in the final analysis, promoting a spirituality and ecology of belonging and connection to nature, and an appreciation of animistic perception and ecologies. Along the way she offers provocative and poignant critiques of many assumptions, including of the "development" paradigm as benign, of the majority of anthropological and other social scientific understandings of indigenous religions, and of common views about peasant and indigenous agronomy. She concludes with a case study of the fair trade movement, illuminating both its shortcomings and its promise as a way to rekindle community between humans as well as between humans and the other-than-human world MuPDF error: syntax error: invalid key in dict MuPDF error: syntax error: invalid key in dict MuPDF error: syntax error: invalid key in dict MuPDF error: syntax error: invalid key in dict MuPDF error: syntax error: invalid key in dict MuPDF error: syntax error: invalid key in dict MuPDF error: syntax error: invalid key in dict MuPDF error: syntax error: invalid key in dict MuPDF error: syntax error: invalid key in dict Cover 1 Contents 7 1. Introduction 10 2. The Politics of “Wilderness”: The Nature/Culture Dualism Revisited 28 3. Economics and the Making of “Natural Resources” 42 4. Re-entangling the Material and the Discursive: Quantum Physics and Agential Realism 62 5. The Spirit of the Gift in the Peruvian Andes: Yarqa Aspiy in Quispillacta 71 6. Supersessionism and the Teaching of Agronomy in Peru 97 7. Dancing with the Mountain in the Altiplano: The Festival of the Ispallas 118 8. The State and Feminist Missionizing in Bolivia (with Loyda Sanchez) 135 9. Beyond Absolute Time and Space: From Representation to Performativity in Rituals 156 10. Fair Trade and the Possibility of Bio-cultural Regeneration 174 Epilogue: Performing the Lessons Learned 204 Appendix 212 Notes 214 Bibliography 240 Index 252 A 252 B 253 C 253 D 254 E 255 F 255 G 256 H 256 I 256 J 257 K 257 L 257 M 257 N 258 O 259 P 259 Q 260 R 260 S 260 T 261 U 262 V 262 W 262 Y 262 Z 262