Distinct traditions · situated relations
Landscapes as ancestors
Our inquiry is global and open-ended. We are interested in Indigenous cultures and in the many distinct relational cosmologies often grouped under the words animism or vitalism. Rather than assume they all say the same thing, we ask whether close observation of natural rhythms and reciprocal dependence repeatedly gives rise to understandings of agency, ancestry, and obligation beyond the human.
Current research relationships extend from Switzerland and Japan to Tuareg communities and cultural histories in Mali’s Azawad and the wider Sahel. These are not fixed territories: each inquiry develops through the places, practices, and communities it brings into relation.
PRIMARY HISTORICAL LENSJapan
Japan offers an extraordinary lens through which to study continuity and transformation. For more than ten millennia, Jōmon communities sustained complex hunter-fisher-gatherer lifeways adapted to varied environments.
Much later, Japan absorbed industrial modernity with exceptional speed. Yet relationships connecting mountains, forests, water, materials, seasonal cycles, ritual, and craft remained present—not as a simple unbroken survival, but through layered continuity, reinvention, and recovery.
Jōmon archaeological context ↗RECENT LEGAL EXAMPLEAustralia
Victoria’s Yarra River Protection Act recognizes Birrarung as a living and integrated natural entity. This important legal adaptation signals a change in mainstream perspective. It also raises a deeper question: what remains lost when an ancestral river must be translated into a category the state knows how to recognize?
Yarra River Protection Act ↗RECENT LEGAL EXAMPLEPeru
In 2024, a court recognized the Marañón River and its tributaries as rights-bearing entities after a case led by Kukama women. The ruling offers vital protection while revealing the limits of a legal order that must grant recognition to a river already understood as living and ancestral.
Marañón River ruling ↗ Legal personhood can provide an urgently necessary defence. But it is not the horizon of relational ecology. The deeper change is not to admit selected landscapes into human personhood, but to understand humans as participants within the ancestral worlds those landscapes have shaped.
Further research threads
ANCESTORS · DIVINATION · COSMOSEarly China and Daoist continuities
Shang oracle bones record questions addressed through royal ancestors, nature powers, and other agencies. Later Daoist traditions understand the dao as a spontaneous process manifested through bodies, society, nature, and cosmos. Their transformations, marginalization, suppression, and revival form an important line of inquiry for MA-AI.
Shang divination context ↗SCHISMOGENESIS · COMPARATIVE QUESTIONDifference formed in relation
Graeber and Wengrow use Pacific Coast societies to explore schismogenesis: communities defining themselves partly against neighbouring social forms. Their account invites a question rather than a conclusion—whether related dynamics might illuminate differences within Japan and across other regions.
The Dawn of Everything ↗