Ecologies of Participation

Agents, Shamans, Mystics, and Diviners

Inbunden, Engelska, 2018

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In this daring debut, Zayin Cabot challenges the wise homebodies of academia. A profoundly interdisciplinary approach to comparative scholarship, Ecologies of Participation offers a methodology whereby we can face our shared planetary predicament. It is grounded in process philosophy, and asserts the importance of a new ontology of agency. It traces the importance of Lévy-Bruhl and Lévi-Strauss’s early work, while offering new insight into the ontological turn in anthropology. This book sets out to destabilize modern reductionist trends toward scientific materialism, without falling into postmodern cultural constructivism. It does not assume the givenness of nature or culture. By advancing a multi-ontology approach, this work offers robust interventions into decolonial and critical studies. Cabot takes contemporary scholarship in new and exciting directions—offering an unstable ground from which to examine our shared worlds, both human and other. Throughout the last chapters of the book, these threads are illuminated through a detailed ethics of comparison and participation.

Produktinformation

Utgivningsdatum2018-04-30
Mått161 x 236 x 32 mm
Vikt721 g
FormatInbunden
SpråkEngelska
SeriePostcolonial and Decolonial Studies in Religion and Theology
Antal sidor352
FörlagBloomsbury Publishing Plc
ISBN9781498568159

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Preface: A Note on TerminologyIntroduction: Participatory Philosophia and our Planetary Predicament1. Decolonial Mutations2. Whitehead, Creativity, and Agential Functions3. A Participatory Raft4. Ecologizing Language: A Neo-Whorfian Agential Approach5. Agential Bricolage: A Neostructuralist Hunch6. Agential Participation: Toward Freedom and Concern7. Participatory Knowing, Ecologizing Ethics8. Mystics, Mutants, and Co-Authored Gods9. Shamanic Perspectivism and Comparative Method10. Talismanic Thinking as Comparative MethodConclusion: A Guest Protocol

This a book that is impossible to capture in some neat established academic sound-bite, mostly because its multiple claims are all quite impossible—impossible, that is, within our present Western and colonized ways of speaking, thinking, and being. If we can imagine ourselves outside or after that framework, we might say that the book, like its author, is a shaman, and a diviner, and a traveler among worlds, including future worlds. The vision of the human (and nonhuman) that emerges through these words and worlds is unabashedly global, comparative, moral, and magical. Here is a weird and wonderful book in which everything is alive and even the stones tell stories. Really.