Browsing by Subject "Animism"

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    Animistic thinking in children
    (1966) Stern, Harris Weil
    The objectives of the study were based on constructs which were originally described and studied by Piaget and some of which were studied subsequently by other authors with contradictory results. The four major objectives of the study were: 1. to reexamine the development of children's concepts of life, and, in particular to systematically investigate the relationship between children's errors in classifying items as alive or not alive and their use of different justifications for those classifications , 2. to attempt to elicit precausal explanations from children in response to demonstration items (Piaget ; originally studied precausality in terms of natural objects and events and subsequent experimenters failed to find the precausal forms for demonstrations). 3. to test the hypothesis that children who give pre- causal explanations will have difficulty in learning a causal relationship, even in the face of repeated experience. 4. to test the hypothesis that children who classify inanimate objects as alive (and are hence, animistic) will be the children who also give the greatest number of precausal explanations for demonstrations. 5. to attempt to relate systematic animism and pre- causality to a standardized measure of cognitive development.' In order to study these constructs and the relationships in between them, 96 children between the ages of four and ten years were individually administered a test battery consisting of (1) an animistic questionnaire, consisting of 21 plant, object, and animal items to be classified as alive or not alive; (2) eight demonstrations about which the children were questioned in order to obtain their explanations for what took place; (3) a causal learning task, requiring the children to isolate a particular cause for the outcome of an event, given a number of trials and some directly relevant, extra experience and (4) the Peabody Picture Vocabulary Test. The major findings were: 1. that reduction of animism in children is associated with the identification of life with animals' and their characteristics. This association leads children to classify plants as well as objects as not alive, since plants have none of the more obvious characteristics of animals (locomotion, sensation, vocalization), and, it is only at some later stage, when life is identified with more general characteristics (need for air, water, food; death, birth, reproduction), that plants are again classified as alive. 2. Young children do indeed give precausal, non-mechanical explanations for demonstrations. The study suggests that Piaget's particular categories of precausal thought may not have universal validity for all kinds of events or for all children, but that the general characteristics of these explanations which he described (lack of attention to details of how things happen, lack of understanding of temporal sequences of events, and the lack of understanding of the need for spatial contact for the transfer of energy and motion) are found in the explanations of many young children, even for demonstration and mechanical events. 3. Children who gave precausal explanations for the causal learning task did fail to learn the correct cause-effect relationship. 4. There was no support for Piaget's theory that animism, or the attribution of life to objects, has a direct relationship to precausal explanations. In the present study, animistic children were not more likely to use precausal explanations than were non-animistic children.
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    The Life of the World: The Vitality and Personhood of Non-Animal Nature in the Hebrew Bible
    (2016) Joerstad, Mari

    The dissertation The Life of the World: The Vitality and Personhood of Non-Animal Nature in the Hebrew Bible addresses personalistic portrayals of non-animal nature (rocks, plants, soil, etc.) in the Hebrew Bible. Examples of personalistic nature texts include the obligation of the land to rest in Leviticus 25 and 26, the ground swallowing Korah in Numbers 16, the mourning of the land in the Prophets, and creation’s speech in Psalm 19. The primary theoretical framework is anthropological research on animist traditions, which is used to interrogate Western categories of personhood, relationality, and nature. Of particular importance is the work of Graham Harvey, Philippe Descola, Eduardo Viviero de Castro, Nurit Bird-David, and Timonthy Ingold. Based on parallels between biblical texts and animist traditions, it is argued that biblical writers perceived non-animal nature as alive; these texts do more than simply anthropomorphize nature. The dissertation traces the activity of non-animal nature through the three parts of the Jewish canon – Torah, Prophets, and Writings – and supports the argument by means of close reading. Throughout the Hebrew Bible, interactions between humans and non-animal nature are social and require respect and attention. The Israelite writers inhabit a world full of persons, only some of whom are human, and these other-than-human persons must be taken into account in agriculture, warfare, worship, and ethics.