Animism

From the Latin anima, meaning ‘breath, spirit, life.’

Animism is the belief that places, objects, & creatures all possess a distinct spiritual essence. In an animistic worldview, the boundary between “subject” (me) & “object” (that tree) is blurred. To an animist, the world isn’t a collection of resources. But a community of “other-than-human persons.” (This is like dolphins. Dolphins are considered non-human persons.)

Animism sees all things (plants, animals, rocks, rivers, etc.) as animated, with agency & free will. Life is defined by relationships & reciprocity. If you cut down a tree or kill an animal, you’re interacting with a sentient being that requires respect, negotiation, or an offering. Think Disney’s Pocahontas (In our humble opinion, 1 of the best Disney movies of all time! *Chef’s kiss*) song, Colors of the Wind, “I know every rock, & tree, & creature has a life, has a spirit, has a name… How high can the sycamore grow, if you cut down then you’ll never know…” (Sorry, we got carried away.)

Unlike Western monotheism, where the divine is often “transcendent” (above & outside the world), animism views the sacred as “immanent” (embedded within the physical world). Objects possess their own will. A storm isn’t just a meteorological event (She’s a kick-butt X-Men, too!); it’s an entity with intent.

The animatic perspective is so widely held & inherent to most indigenous peoples that they often don’t even have a word in their language that it corresponds to (or even “religion”).

The term was popularized in the late 19th century by the British anthropologist Sir Edward Burnett Taylor in his work Primitive Culture (1871). Taylor originally used “animism” to describe what he saw as the earliest, most “primitive” stage of human evolution. He believed humans would eventually “outgrow” animism, in favor of polytheism, then monotheism, & finally scientific rationalism. (We see that didn’t historically happen. Look at when the “Old World” met the “New World.” The “New World” was still in the “primitive stages.” Such as the First Nations of North America & the indigenous peoples of Mexico, South & Central America.)

Modern religious scholars largely reject Taylor’s ideas. (For obvious reasons.) They view animism as a sophisticated & very valid way of perceiving reality that continues to thrive in modern indigenous cultures.

Animism varies globally. But there are some common threads, such as:

• Shamanism & Meditation
  • Since the world is filled with spirits, specialized individuals (shamans) act as bridges. Through ritual, trances, or song, they bargain with the spirit world to ensure successful hunts, heal the sick, or balance the weather (if there’s a drought, they ask for rain).
• Totemism
  • Many animistic cultures identify a specific animal or plant as an ancestor or protector of their kin group/tribe. This makes a deep, “family” bond between a human tribe & a specific species.
• Sacred Geography
  • In animism, specific locations are often seen as “vibrant.” A mountain isn’t just high; it’s a seat of power. Think like a king overlooking their kingdom. This is why many indigenous groups fight so fiercely for land rights. It isn’t just about protecting “relatives.”

In the United States of America, animism is most seen through the traditions of First Nations peoples, where the “Great Spirit” or “Medicine” permeates the natural world.

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Hu Kalowa Pi ceremony c1907 December 26.
Curtis, Edward S., 1868-1952
1 photographic print. | Photograph shows Saliva, an Oglala Sioux priest, dressed for the Hu Kalowa Pi ceremony.

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