By Eivind Torgersen
There is little evidence to suggest that so-called animistic religion can help us in in the face of ecological crisis and climate change, says religious studies scholar Aike Rots.

In recent decades, anthropologists, religious studies scholars, and philosophers have shown increasing interest in animism; the idea that humans, animals, trees, plants, places, and objects in nature have a form of soul.

Can these religious traditions help us address the significant challenges of climate change and the ecological crisis?

“I understand that people like the idea,” says Aike Rots, professor of Japan Studies at the University of Oslo.

“But we haven't found compelling examples of animist beliefs driving the systemic changes we need.”

Rots has previously looked for answers in the Japanese Shinto religion.

“An image was created that Shinto is an ancient nature religion that can be used to solve or handle today's environmental problems. That idea emerged in the 1990s and 2000s, but it has not led to significant changes in consumption patterns or climate policy in Japan,” he says.

Water gods swimming in plastic
Aike Rots and Doctoral Research Fellow Nhung Lu Rots have continued searching for answers, including among whale-worshiping fishing communities in Vietnam. This has resulted in an article published in Environmental Humanities, “When Gods Drown in Plastic”, which recently won the journal’s annual best article prize.

“Many Vietnamese fishers view whales as an incarnation of the sea god. They arrange festivals and build temples to honour the whales,” Rots says.

Fishing communities along the coast of Vietnam are directly impacted by both climate change and the ecological crisis. They are affected by overfishing. The beaches are overflowing with plastic from rivers and the sea. Erosion can wash away the tourist-friendly beaches.

“When this occurs, they pray to the water god, the whale, asking for help to restore the sand. They are very aware of the situation, and they are worried, but it's difficult to live in an environmentally friendly way in the world we live in today," says Rots.

There is little evidence of sustainable practices or environmental action in their everyday lives. They fish with nets made of plastic. Some of the rituals to honour the whale god involve throwing plastic bottles into the sea. At the same time, neither Rots nor his colleagues have found reflections on the fact that this plastic is a threat to the very whales they worship.

Religious values have limited influence
Rots does not point this out to criticise the Vietnamese fishermen. Quite the contrary. They do not have much of a choice.

“Some Western researchers have expectations that religious ethics and values can help us live in a more environmentally friendly way, maybe even solve some of these problems. I find that problematic when you look at what people actually do, because it is so difficult to live differently.”

There is no automatic link between having an animistic approach to the world and engaging in environmentally friendly actions.

“The world is still dependent on fossil fuels, and we can't expect religious values or rituals to provide us with a way out of this because we are all part of that system.”

“The role that religious values or religious practices can play in this is perhaps more limited. For instance, it doesn't seem like the Church of Norway has significantly influenced the Norwegian government's energy policy,” says Rots.

Belief in animal souls does not mean animals are not hunted
The belief that animals, plants, mountains, and the sea have a soul or something equivalent to it does not necessarily lead to them being protected. But it can at least involve a form of gratitude and a bit of reverence. People perform some rituals before cutting down the forest. But they may still cut it down.

Rots' colleague Florence Durney has researched a fishing community in Indonesia where they believe that the spirits of their ancestors live on in the whales. This does not prevent them from killing whales. They need them. They simply need to ensure that they perform the appropriate rituals.

“Acknowledging that animals are also spirits, that they have a will, does not mean that one does not kill them,” says Rots.

“I am particularly interested in these rituals that help us navigate life and connect with the world around us. I believe that rituals are essential, and we are continually creating new ones.”

Recycling is also a ritual
It is not solely about offerings to whale gods; Rots also views our recycling practices as a type of ritual.

“There is a great debate about the effectiveness of recycling, and some argue that it contributes to the individualisation of responsibility. It is just a small action that doesn't have much impact. However, I view recycling more as a ritualistic act.”

Perhaps it helps us organise the world and become a bit more aware of the situation we are in. Maybe it gives us a sense of doing something.

“And that can have value, but it is not a solution to the major challenges we face today with climate change and the ecological crisis. Neither recycling nor Buddhist rituals solve this problem.”

“That doesn't mean it isn't valuable. But changes that will really make a difference have to come from other places. For that, we need political mobilisation and systemic change,” Rots says.

Reference: Aike P. Rots and Nhung Lu Rots (2023): When Gods Drown in Plastic: Vietnamese Whale Worship, Environmental Crises, and the Problem of Animism, Environmental Humanities.

About the research
“Whales of Power: Aquatic Mammals, Devotional Practices, and Environmental Change in Maritime East Asia” is a research project supported by the European Research Council (ERC). The researchers have studied changing relationships between humans and aquatic mammals in maritime regions of Northern and Southeast Asia, focusing on popular ritual practices and beliefs.

A book with contributions from project participants and several others is coming soon: Water Powers: Sacred Aquatic Animals of the Asia Pacific. The book will be published by University of Hawai'i Press.