One of the more pressing issues these days seems to be the conflict surrounding “Corporate Personhood,” whether corporations should be seen as legal persons under the law and enjoy the same rights and privileges that natural persons share. This is a problem in that if corporations are mandated to maximize profits for their shareholders, there is no sense of responsibility to others (corporations or people) or the surrounding ecology. Even so, the debate to strip these entities of such rights seems almost counter-productive, as corporations simply are the manifestations of our own conceptualizations as to how business should be conducted.
If, on the other hand, these corporate “persons” can be inducted into another frame of reference—to be effectively baptized in a more ecologically aware system—so that its mission statement would be more to protect and restore the natural world, then Paganism as essentially a historically non-hierarchical earth-based spirituality could be thus embodied to encourage respectful action toward the world in order to thrive, made available in the marketplace as an accessible point of reference to dismantle an unsustainable social system.
“As an open form, useful in exposing civilization’s alibis and undermining the techniques of the self which Technological Culture encourages, primalism has the potential to assist radical environmentalism in forging this ethics of resistance.” (Manes, Paganism as Resistance, pg. 4)
In this light, radical environmental groups can be seen as militant religious groups, building coalitions to secure and defend what is considered most sacred: Earth. They set themselves up in stark contrast to the more “westernized” worldviews blamed for the destruction of our shared habitat along with the industrial practices so out of tune with nature it has seemingly given rise to, posing primalism as the means by which radical environmentalism might offer an alternative. Of these groups:
“They demand that we consider whether our putatively democratic political systems provide what they claim to, namely a reasonable chance to promote and protect the values that we as citizens consider inviolable. And they pose the morally and spiritually radical question, whether nature is sacred in some way, and if so, what moral duties to the wider community of life inhere to such a perception, to such a faith.” (Taylor pg. 523 Earth First! and the Earth Liberation Front)
I am then wondering if a corporation that under the eyes of the law were to be considered along the lines of a shaman, a person more in touch with the forces of nature, whether the use of Corporate Personhood could be revitalized for “good.” Eco-magic and protective spells might be augmented as corporate power is harmonized with the earth’s energy forces, and redeemed individual “persons” consciously manipulating cosmic forces might then put out good intentions in the face of those aggressive tendencies fostered by an economic environment seemingly incompatible with Earth-based spirituality. The world can thus be resacralized in a new arena monopolized by Biocentric entities.