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Animism Graham Harveys Survey
Animism Graham Harveys Survey
Animism Graham Harveys Survey
Animism: Graham Harvey's Survey, by Russell Edwards. 18th Jan 2016. PDF version of
Medium.com article. For original, hyperlinked version, see
https://medium.com/culture-dysphoria/animism-a029d604a11
Animism
he lightbulb moment — o r, rather, string of lightbulb moments — came
train commuting each day, which I split luxuriously between sleeping and
tempered with something a shade less demanding: for a time, The Island
Within.
Reading the two together, it was impossible to miss the strong links between
the the kind of ontology and ethics Plumwood was calling for, and the
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and nonhuman persons, which demanded that relations with the nonhuman
According to Koyukon teachers, the tree I lean against feels me, hears what I
say about it, and engages me in a moral reciprocity based on responsible use.
no wilderness where a person moves outside moral judgement and law. [1]
in Environmental Culture, but just as I began to seek out her later works, a
new paper appeared that joined all the dots: Val Plumwood’s Philosophical
Bird Rose makes it clear that, prior to hear death in 2008, Val Plumwood had
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religious studies had engaged with animism on its own terms, and I hoped
in these I would find much useful elaboration of the ideas I had found in the
synthesis of Nelson and Plumwood. I’ll begin here in this entry by discussing
the most accessible title I have encountered so far, Animism: Respecting the
What is Animism?
Animists are people who recognise that the world is full of persons, only some of
whom are human, and that life is always lived in relationship with others.
Animism is lived out in various ways that are all about learning to act
[3]
Persons are those with whom other persons interact with var ying degrees of
spoken about. Persons are volitional, relational, cultural and social beings.
They demonstrate intentionality and agency with var ying degrees of autonomy
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Harvey is a scholar of religious studies, but it’s clear he sees animism not
framework with much to say about environmental ethics, and about the
Far from being just an obscure and esoteric set of beliefs, animism in
Harvey’s view not only “addresses contemporary issues and debates,” but
also “clarifies, in various ways, the argument that the project of modernity is
critique Harvey finds in animism again has much in common with the
with Patrick Curry’s critique of secular monism [6]). For Harvey, animism
and dualism:
many and their entwined passionate entanglements. Instead of the hero who
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Harvey insists that the value in learning about cultures of animism is more
than just satisfying curiosity, pointing out that “unless we are willing to be
people’s time asking them questions that most often seem simplistic and
insane.” [8] Instead the aim is to learn from animist lifeways: “I seek a way
[9]
interaction with a world in which there are better or worse ways in which to
relate and act.” [10] The wording here seems to me to concur with the
outlook finds a better fit with virtue ethics than with the dominant
notes that
Far from naïve, Animists engage (responsively or proactively) with the real
world in which, if they are correct, people must eat other persons, may be in
conflict with other persons, will encounter death, and will need to balance the
relationships. [11]
even towards ‘things’ which might turn out to be persons.” [12] The way in
Aldo Leopold’s call for respect for our fellow members of the “land
Harvey is careful to point out that each animist culture differs from the
persons or are seen as inanimate objects, and whether or not there exist any
disembodied persons. The term “animisms” is put into use to reflect the
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making any universal claims to truth, for example about the existence of
words like ‘spirit’ or ‘deity’. They are not references to any ‘greater than
discarnate persons (if that is what ‘spirit’ means), but their personhood is a
Bunjil (wedge-tailed eagle) is a creator gure in the dream ing of several aboriginal nations including the traditional owners of
Harvey makes around shamanism, although he does not state this explicitly.
(I suspect there are layers of nuance in Harvey’s writing that have escaped
me. The same is true to an even greater extent of some of the leading edge
scholars of new animism; Eduardo Kohn’s How Forests Think has collected
dust on my shelf for about a year already, awaiting the time when I’m up to
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ideas can be understood in more realist terms. For example, with regards to
life,” [16] and says that “since the signs indicative of personhood recognised
Certainly, for example, the least interesting thing about ancestors is that
For m any of us, a little m ore e ort is needed to notice the intentionality of non-anim al persons, although shortcuts exist, as
shown by this tim elapse sequence from David Attenborough’s extraordinary series, The Private Life of Plants.
Animism need not run counter to the materialist view of the world. Beyond
the readily apparent fact that non-human organisms engage in the self-
willed pursuit of their own ends, attributing any extra capabilities or powers
conceptualising the material world and our dealings with it. Contrasting her
preferred stance — o f recognising the intentionality of nonhumans — to the
dominant Western anthropocentric stance, Plumwood asks, “is it to be a
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later essay, Plumwood advances that she is “not talking about inventing
us, and choosing one which leads us to make ethically better choices, Nelson
writes:
Living with the Koyukon people, I was constantly struck by the wisdom and
sensibility of their ways, and I tried — within the limits of my knowledge — to
follow their teachings. Of course, their culture is not my own, nor is their way
true. [20]
For many, the use of this word “spirit” automatically rings alarm bells, on
Animisms tend not to have the same problem with embodiment that leads
many Westerners to privilege soul over body, spirituality over physicality, mind
over matter, culture over nature, intention over performance, inner over outer,
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Graham Harvey’s a nity for hedgehogs pops up repeatedly in the book. Credit: Tom i Tapio
The animist position is neither to elevate the soul nor to deny its existence,
but instead to recognise that the distinction between body and soul is false,
as Harvey illustrates with a quote from Viveiros de Castro: “’Body’ and ‘soul’
are like ‘nature and culture’: they ‘do not correspond to substantives, self-
to transcend ever yday reality and hereby dialectically to form another domain
called ‘nature’. Neither ‘nature’ nor ‘supernature’ are necessar y in the thinking
of animists who understand that many and various persons co-exist and are
jointly responsible for the ways the world will evolve next. [23]
whose continuing influence in society after their death means that they “are
personal interests,” so that “if ancestors are spirits, then the term ‘spirits’
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rationalism in equal measure, for related reasons that again resonate with
divinity variously inimical to ever yday life. Instead animisms entail topophilic,
excesses. [26]
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Edward Tylor
For Harvey, the problem with the old conception of animism was not so
subordinate spirits’” [27], which after all is true of many animisms, but
instead its dismissal of animism as nothing more than this, and the use of
ideas around the “’absolute psychical distinction between man and beast’”
[28]. Harvey returns to this point throughout the book, for example in
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Significantly, Maori do not predicate the right to use Earth’s natural resources
presumption that we alone in the world are living persons. Instead they
and Ranginui, which makes people tangata whenua, i.e. ‘an integral part of
nature … [with the] responsibility to take care of the whenua (land) and
made, gifts given, exchanges made, excess profits returned. Life givers must not
worldview thusly:
label ‘rationalism’). They seem to have arisen from and been reinforced by
people — g roups and participants in groups — e xperience in particular places by
Cartesian and other Western knowledge systems. Their modes of discourse and
enquir y have been opaque or invisible to those who prefer detached obser vation
Maori culture:
permission from and offering placation to forest trees before they are cut down
to build whare nui, or to kumara tubers before they are dug up to provide food
in the whare kai, Maori confont the problem that to live is to take life. This
chapters. [31]
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It is immediately clear that animists are unable to fall into what Val
Plumwood termed use/respect dualism — t he notion that any instrumental
greatest peril of life lies in the fact that human food consists entirely of
souls.” When not only animals but also plants and fungi are seen as persons,
ethical purity attainable through non-use alone vanishes, and one is forced
or all of our interspecies relationships, animists embrace this fact, and all
The cutting and car ving of wood or stone entails the taking of life as much as
the cutting and car ving of bone does. Bone may come from beings whose
matter (bone, flesh, blood and so on) is more like our own, but the difference
between us and trees or rocks does not diminish the fact that to cut them is to
assault them. The taking of life becomes unavoidably obvious. Car ving and
decorative arts flourish among the Maori, but far from attempting to avoid the
awareness of the violence done, such awareness is central and generative. [32]
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The ways in which respect is shown varies from culture to culture, but the
foundation is the animist worldview, in which the organisms we eat are seen
upon animals, but rather almost a sacred occupation… Ritual power is seen
manifested in the game animals that they hunt, and typically hunter-
condition.’ [33]
the same criticism might well be levelled at Eastern religions, with their
makes this point in a few places, for example in the continuation of his
Morris argues that the ‘organic unity’ of humans with, in and as nature is
severed not by the rejection of hunting but under the influence of the
exploitation of, and denial of agency and significance to, animals and other
‘upwards’ and away from the ordinar y, messy realities of the shared world,
[35]
and later in his own words, with explicit reference to the relevance of
Animists’ contributions to ecological thinking and acting are rooted in the firm
insistence that not only is all life inescapably located and related, but also that
the attempt to escape is at the root of much that is wrong with the world
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Practical consideration of the fact that (to use J. Claude Evans’ phrase) life is
spiritual engagement is outward towards the world, not away from it,
upward or (as discussed below) inward. The same point was made with
Ever yone who ever lived took the lives of other animals, pulled plants, plucked
fruit, and ate. Primar y people have had their own ways of tr ying to
understand the precept of nonharming. They knew that taking life required
gratitude and care. There is no death that is not somebody’s food, no life that
is not somebody’s death. Some would take this as a sign that the universe is
fundamentally flawed. This leads to a disgust with self, with humanity, and
planet (and human psyches) than the pain and suffering that is in the
the world of mind and ideas above that of mere matter. For this reason, it’s
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welcome but unsuprising that Harvey contrasts animism favourably not just
with the ‘upward’ focus of transcendental religion, but also with the ‘inward’
Paganism, he suggests that “nature is neither ‘out there’ nor ‘within’”, and
respectfully to all who live, are (a) some such persons (human or otherwise)
are aggressive and even predator y, and (b) one must eat at least some of them
within the wider community of life — of persons only some of whom are human
— requires enormous efforts to establish, safeguard, repair, stabilise and
That is, ordinar y nutritional needs assault the community of life and require
the results of their nutritional needs, and might therefore constitute a reason
for their parallel elaboration of cultural etiquette and so on — a nd their
all life is important, there are predator y aggressors, enemies and especially
ones with ‘magical’ abilities, who are far from welcome and must be dealt with
by some means. These daily facts of violence and intimacy test the boundaries
shamans.” [39]
The journey of the shaman from the profane (that is, not merely mundane but
negatively valued) world to the unchanging purity of eternity — in ritual and
especially in shamanic ascent — is definitive of all true religion for Eliade. More
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new ones enter their own inner-worlds which are often familiar from
performance and ritual.” [43] I would have liked him to elaborate here;
perhaps I should re-read the book from the start to keep an eye out, but this
human mind.
labelled ‘hallucinogenic’ in the West. The implication is that what people see
and experience with the help of such substances is hallucination: false vision,
illusion or delusion. To accept the label is to prejudice ever ything. Only a little
better, perhaps, are words that privilege the internality of the results of
psycho-actives and even entheogens. Even words that allow the possibility of
is seen transcends the mundane world, i.e. that it is not ‘real’. The point is, of
course, that people who consider themselves helped in this way think what they
are enabled to see is really there — the false vision belongs to those who cannot
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Aldous Huxley
privately held for some time. I have long wondered if the West could have
learned more from its re-acquaintance with these substances from the 1950s
rather than the Tibetan Book of the Dead to popularise as a framework for
encounter with these substances had not come about through a psychiatrist
— H umphrey Osmond, who coined the term ‘psychedelic’ in correspondence
with Huxley — o r, what if Huxley had understood that the real “perennial
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traditions (of which, in his view, the traditions of “primitive” people are but
and transcendence only served to accelerate that which one might have
hoped the psychedelic revolution and the broader ferment of the 60s and
70s would curtail: the ruthless exploitation of of the Earth and its human
Conclusions
out an excellent summary of the key points Harvey wishes to make around
The remainder of the book really raised more questions that it answered, for
me, but that’s a good thing. Clearly there are vast layers of misconception to
somewhere, and for those of a more bookish bent, Harvey’s book is a very
worthwhile starting point. Harvey makes some very intriguing points which
often I felt like I was only partly able to grasp — b ut in most instances he
cites a wealth of sources that certainly seem on that basis to be well worth
. . .
Endnotes
3. Graham Harvey, 2005, Animism: Respecting the Living World , Hurst & Co;
p. xi
4. Ibid. p. xvii
5. Ibid. p. xii
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7. Ibid . p. xiv-xv
8. Ibid. p. xx
9. Ibid. p. xxi
10. Ibid. p. xx
11. Ibid. p. xx
County Almanac With Essays on Conser vation from Round River, Ballantine
14. Richard Sylvan and David Bennett, 1994, The Greening of Ethics, Polity
Press; p. 91
19. Val Plumwood, 2009, “Nature in the Active Voice”, Australian Humanities
Review, 113–129
20. Richard Nelson, 1997, Heart and Blood: Living with Deer in America ,
Institute 4:481
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27. Ibid. p. 7; quoting Edward Tylor, 1913, Primitive Culture, John Murray; vol
I, p. 426–7
28. Ibid. p. 8; quoting Edward Tylor, 1913, Primitive Culture, John Murray;
vol I, p.469
29. Ibid. p. 63
31. Ibid. p. 63
32. Ibid. p. 55
33. Ibid. p. 116; quoting Brian Morris, 2000, Animals and Ancestors: An
Ethnography, Oxford; p. 20
37. Gary Snyder, 1990, The Practice of the Wild , Counterpoint; p. 196
38. Harvey, 2005; p. 86; quoting Starhawk, 1979, The Spiral Dance,
HarperCollins; p. 20
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