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"Salah satu karakteristik dari kepercayaan Shinto dan Buddha adalah kebiasaan mewujudkan roh atau kami ke dalam objek alam. Ishimure Michiko menggunakan karakteristik tersebut sebagai bagian dari kritik terhadap modernitas yang merusak alam dengan cara menghadirkan karakter non-manusia sebagai entitas yang memiliki agensi dan subjektifitas yang serupa dengan karakter manusia. Menurut teori realisme animis yang dikemukakan oleh Harry Garuba, dengan penggambaran tersebut, sebuah karya sastra bisa mematerialisasi atau mewujudkan ide-ide abstrak. Dalam kasus Tenko, agensi dan subjektifitas non-manusia dapat mematerialisasikan ide pembungkaman alam oleh modernitas.

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One of the characteristics of Japanese Buddhist and Shinto belief is the habit of ‘locking’ spirits within the natural world. Ishimure Michiko makes use of this as a way to critique modernity, specifically on how it destroys nature. Ishimure does this through the realist presentation of animist conception of the world that portrays non-human characters as beings with agency and subjectivity. According to Harry Garuba’s theory of animist realism, a realist presentation of an animist world in fiction allows for the materialization of abstract ideas. In the case of Tenko, non-human agency and subjectivity materializes the idea that nature has been silenced."

"The Dutch colonial state categorized animists and ancestor-worshippers and inscribed them into written records in ways that have had long-term effects. The immediate post-independence period in Maluku, despite early political turmoil, settled down to a kind of stability under the New Order, the paradoxical outcome of which was both gradual integration of Nuaulu into a wider political and cultural consensus and conditions favouring economic change that undermined that consensus. The new policies of reformasi after 1998 presented further opportunities for Nuaulu to engage with the state in ways that promoted their interests. The opportunities were short-lived, however, given the implosive events of the communal unrest that lasted until 2001. This paper illustrates how this history has influenced Nuaulu self-perceptions and conceptualization of themselves as a separate people with a “religion” that goes beyond simply adherence to adat, and how this process has been partly driven by demography and a desire for pragmatic accommodation."