Intersubjective Cosmologies and Non-Human Personhood in Indigenous Religions
Indigenous Ecologies, Sustainability, and Worldviews in Context July 24, 2026 DOI: 10.4018/979-8-2600-2890-2.ch006 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Systematic review Peer reviewed |
|---|---|
| Population | 15 Scopus articles published between 2015 and 2025 |
| Key findings | Indigenous peoples attribute personhood to non-humans based on relational capacities, expressed through rituals, dreams, and shamanic mediation, which foster reciprocal ethics and improve conservation. Legal acceptance of these cosmologies remains challenging. The authors argue that Indigenous cosmologies are sophisticated philosophical systems offering insights for Indigenous religion studies. |
Abstract
Indigenous cosmologies challenge Western anthropocentrism by extending the concept of personhood to non-humans, such as spirits and other elements of nature. This study examines how Indigenous religions view these non-human entities, interact with them, contribute to conservation efforts, and negotiate legal frameworks. In accordance with the PRISMA protocol, a thematic analysis was performed on 15 Scopus articles published between 2015 and 2025. The findings indicate that Indigenous peoples attribute personhood to relational capacities. This recognition is expressed through rituals, dreams, and shamanic mediation, which establish reciprocal commitments, ethics, and responsibilities between humans and non-humans. These intersubjective relationships influence better approaches to environmental conservation. However, positive legal acceptance of these cosmologies presents challenges. This review concludes that Indigenous cosmologies are sophisticated philosophical systems that offer important insights for the Indigenous religion studies.