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Animism

Animism (from Latin anima (soul) attributes souls to animals, plants and objects. Natural phenomena, geographic features, everyday objects and manufactured articles may also be attributed with souls.

More generally, animism is simply the belief in souls. In this general sense, animism is present in nearly all religions. British anthropologist Sir Edward Burnett Tylor argued in Primitive Culture (1871) that this belief was the most primitive and essential form of religion. Though animism itself is not a religion in the usual Western sense, it does contain the foundations on which religions are built.

Usage

See also: Anthropology of religion

Animism was the term used by anthropologist Sir E. B. Tylor, as a proposed theory of religion, in his 1871 book, Primitive Culture. He used the term to mean "a belief in souls". According to Tylor, all religion rests on, or stems from, a belief in gods or supernatural beings, which in turn stems from a belief in souls. He did not restrict the term "animism" to religions that attribute souls to non-human entities.

According to Tylor, "in primitive religion souls occupy all physical entities", but Tylor’s "animism" is not limited to "primitive" religion. For Tylor, animism is simply "belief in souls", it doesn’t matter whether these souls occupy all physical entities or only humans. Therefore, a religion that attributes souls only to humans is still a form of animism by Tylor’s definition. For Tylor, all religions, both "modern" and "primitive", are forms of animism.

However, "animism" is often used refer to a specific group of religions--specifically, religions that attribute souls to non-human entities. A majority of African religions base their beliefs on these attributes, thus animism is often associated with Africa. The term can also be used derogatorily by Judeo-Christian-Islamic traditions, particularly in Africa, to mark them as less "sophisticated" in concept.

Sir Edward Burnett Tylor

For more details on this topic, see Edward Burnett Tylor. Tylor argued that non-Western societies relied on animism to explain why things happen. He further argued that animism is the earliest form of religion, and reveals that humans developed religions in order to explain things.

Since the publication of Primitive Culture, Tylor’s theories have come under criticism from three quarters. First, some have questioned whether the beliefs of diverse peoples living in different parts of the world and not communicating with one another can be lumped together as one kind of religion. Second, some have questioned whether the basic function of religion really is to "explain" the universe (critics like Marrett and Emil Durkheim argued that religious beliefs have emotional and social, rather than intellectual, functions).

Finally, many now see Tylor’s theories as ethnocentric. Not only was he imposing a contemporary and Western view of religion (that it explains the inexplicable) on non-Western cultures, he was also telling the story of a progression from religion (which provides poor explanations) to science (which provides good explanations) (see cultural evolution).

Theories of Origin

The justification for attributing life to inanimate objects was stated by Hume in his Natural History of Religion [Section III]: "There is an universal tendency among mankind to conceive all beings like themselves, and to transfer to every object those qualities with which they are familiarly acquainted, and of which they are intimately conscious."

Psychiatrist Sigmund Freud thought that "primitive men" came up with the animistic system by observing the phenomena of sleep (including dreams) and of death which so much resembles it, and by attempting to explain those states. Freud regarded it as perfectly natural for man to react to the phenomena which aroused his speculations by forming the idea of the soul and then extending it to objects in the external world.

Although the soul is often distinguished from the vital principle, there are many cases in which a state of unconsciousness is explained as due to the absence of the soul. In South Australia wilyamarraba (without soul) is the word used for insensible. So too the autohypnotic trance of the magician or shaman is regarded as due to their soul’s visit to distant regions or the netherworld, of which they bring back an account.

Sickness is often explained as due to the absence of the soul and means are sometimes taken to lure back the wandering soul. In Chinese tradition, when a person is at the point of death and their soul believed to have left their body, the patient’s coat is held up on a long bamboo pole while a priest endeavours to bring the departed spirit back into the coat by means of incantations. If the bamboo begins to turn round in the hands of the relative who is deputed to hold it, it is regarded as a sign that the soul of the moribund has returned (see automatism).

More important perhaps than all these phenomena, because more regular and normal, was the daily period of sleep with its frequent fitful and incoherent ideas and images. The conclusion must have been irresistible that in sleep something journeyed forth, which was not the body (see astral travel). In a minor degree, revival of memory during sleep and similar phenomena of the sub-conscious life may have contributed to the same result. Dreams are sometimes explained in animist cultures as journeys performed by the sleeper, sometimes as visits paid by other persons, by animals or objects to the sleeper. Seeing the phantasmic figures of friends at the moment when they were, whether at the point of death or in good health, many miles distant, may have led people to the dualistic theory. But hallucinatory figures, both in dreams and waking life, are not necessarily those of the living. From the reappearance of dead friends or enemies, primitive man was led to the belief that there existed an incorporeal part of man, which survived the dissolution of the body. The soul was conceived to be a facsimile of the body, sometimes no less material, sometimes more subtle but yet material, sometimes altogether impalpable and intangible.

Phenomena believed to lead to animism

Lists of phenomena from the contemplation of which "the savage" was led to believe in animism have been given by Sir E. B. Tylor, Herbert Spencer, Andrew Lang and others; an animated controversy arose between the former as to the priority of their respective lists. Among these phenomena are:

Trance 
Unconsciousness 
Sickness 
Death 
Clairvoyance 
Dreams 
Apparitions of the dead 
Wraiths 
Hallucinations 
Echoes 
Shadows 
Reflections

Origin of Religion

Two animistic theories of the origin of religion have been put forward. One, often termed the "ghost theory," mainly associated with Herbert Spencer but also maintained by Grant Allen, refers the beginning of religion to the cult of dead human beings. The other, put forward by Dr. E. B. Tylor, makes the foundation of all religion animistic.

Sun gods and moon goddesses, gods of fire, wind and water, gods of the sea, and above all gods of the sky, show no signs of having been ghost gods at any period in their history. They may, it is true, be associated with ghost gods. In Australia it cannot even be asserted that the gods are spirits at all, much less that they are the spirits of dead men. They are simply magnified magicians, super-men who have never died. We have no ground, therefore, for regarding the cult of the dead as the origin of religion in this area. This conclusion is the more probable, as ancestor-worship and the cult of the dead generally cannot be said to exist in Australia.

The more general view that polytheistic and other gods are the elemental and other spirits of the later stages of animistic creeds, is equally inapplicable to Australia, where the belief seems to be neither animistic nor even animatistic in character. But we are hardly justified in arguing from the case of Australia to a general conclusion as to the origin of religious ideas in all other parts of the world. It is perhaps safest to say that the science of religions has no data on which to go, in formulating conclusions as to the original form of the objects of religious emotion. It must be remembered that not only is it very difficult to get precise information of the subject of the religious ideas of people of some other cultures, perhaps for the simple reason that the ideas themselves are far from precise, but also that, as has been pointed out above, the conception of spiritual often approximates very closely to that of material. Where the soul is regarded as no more than a finer sort of matter, it will obviously be far from easy to decide whether the gods are spiritual or material. Even, therefore, if we can say that at the present day the gods are entirely spiritual, it is clearly possible to maintain that they have been spiritualized pari passu with the increasing importance of the animistic view of nature and of the greater prominence of eschatological beliefs. The animistic origin of religion is therefore not proven.

According to religious scholar Karen Armstrong, the Abrahamic faiths (Judaism, Christianity, and Islam), which some consider more advanced than animism, rest on an animistic basis. At the root of these religions, Armstrong claims, is the extremely ancient el or al, the mysterious force that caused a grain of wheat to grow or not to grow, or a raindrop to fall or not to fall, etc. According to Armstrong, the wording of Book of Genesis preserves an older, "animistic" religious view that viewed the creative force as multiple, spirits or beings: Genesis calls the Creator Elohim, the plural of el, which translates as "the creative forces." When literacy arrived through the Egyptians, Elohim had survived long oral tradition to become the Creator Himself

Difference from Religion

Animism is commonly described as a religion. Others do not see it as a religion at all. They argue that animism is in the first instance an explanation of phenomena rather than an attitude of mind toward the cause of them, a philosophy rather than a religion. The term may, however, be conveniently used to describe a form of religion in which people endeavour to set up relations between themselves and the unseen powers, conceived as spirits, but differing in many particulars from the gods of polytheism. An example of this may be taken the European belief in the corn spirit, which is, however, the object of magical rather than religious rites. Sir James G. Frazer, in The Golden Bough, has thus defined the character of the animistic pantheon:

"they are restricted in their operations to definite departments of nature; their names are general, not proper; their attributes are generic rather than individual; in other words, there is an indefinite number of spirits of each class, and the individuals of a class are much alike; they have no definitely marked individuality; no accepted traditions are current as to their origin, life and character."

This form of religion is well illustrated by the Native American custom of offering sacrifice to certain rocks, or whirlpools, or to the indwelling spirits connected with them. The rite is only performed in the neighbourhood of the object and is not intended to secure any benefits beyond a safe passage past the object in question. The spirit to be propitiated has a purely local sphere of influence, and powers of a very limited nature. Animistic in many of their features too are the temporary gods of fetishism, naguals or familiars, genii and even the dead who receive a cult. With the belief in departmental gods comes the practice of polytheism. The belief in elemental spirits may still persist, but they fall into the background and receive no cult.

Those who argue that animism is a religion see that worship is directed toward these spirits, that are commonly called "lesser gods." Their help and intervention is sought, sacrifices are made, and their instructions received through divination are obeyed.

World View

In many animistic world views found in hunter-gatherer cultures, the human being is often regarded as on a roughly equal footing with animals, plants, and natural forces. Therefore, it is morally imperative to treat these agents with respect. In this world view, humans are considered a part of nature, rather than superior to, or separate from it. In such societies, ritual is considered essential for survival, as it wins the favor of the spirits of one’s source of food, shelter, and fertility and wards off malevolent spirits. In more elaborate animistic religions, such as Shinto, there is a greater sense of a special character to humans that sets them apart from the general run of animals and objects, while retaining the necessity of ritual to ensure good luck, favorable harvests, and so on.

Urarina shaman, 1988

Animism and death

Most animistic belief systems hold that the spirit survives physical death. In some systems, the spirit is believed to pass to an easier world of abundant game or ever-ripe crops, while in other systems, the spirit remains on earth as a ghost, often malignant. Still other systems combine these two beliefs, holding that the soul must journey to the spirit world without becoming lost and thus wandering as a ghost (e.g., the Navajo religion). Funeral, mourning rituals, and ancestor worship performed by those surviving the deceased are often considered necessary for the successful completion of this journey.

From the belief in the survival of the dead arose the practice of offering food, lighting fires, etc., at the grave, at first, maybe, as an act of friendship or filial piety, later as an act of ancestor worship. The simple offering of food or shedding of blood at the grave develops into an elaborate system of sacrifice. Even where ancestor worship is not found, the desire to provide the dead with comforts in the future life may lead to the sacrifice of wives, slaves, animals, and so on, to the breaking or burning of objects at the grave or to the provision of the ferryman’s toll: a coin put in the mouth of the corpse to pay the traveling expenses of the soul.

But all is not finished with the passage of the soul to the land of the dead. The soul may return to avenge its death by helping to discover the murderer, or to wreak vengeance for itself. There is a widespread belief that those who die a violent death become malignant spirits and endanger the lives of those who come near the haunted spot. The woman who dies in childbirth becomes a pontianak, and threatens the life of human beings. People resort to magical or religious means of repelling their spiritual dangers.

It is not surprising to find that many peoples respect and even worship animals (see totem or animal worship), often regarding them as relatives. It is clear that widespread respect was paid to animals as the abode of dead ancestors, and much of the cults to dangerous animals is traceable to this principle; though we need not attribute an animistic origin to it.

The practice of head shrinking among Jivaroan and Urarina peoples derives from an animistic belief that if the spirit of one’s mortal enemies are not trapped within the head, they can escape slain bodies. After the spirit transmigrates to another body, they can take the form of a predatory animal and even exact revenge.

Mythology

A large part of mythology is based upon a belief in souls and spirits - that is, upon animism in its more general sense. Myths that portray plants, inanimate objects, and non-human animals as personal beings are examples of animism in its more restrictive sense.

However, many mythologies focus largely on corporeal beings rather than "spiritual" ones; the latter may even be entirely absent. For instance, Australian mythology focuses largely on corporeal, non-spiritual beings. Stories of transformation, deluge and doom myths, and myths of the origin of death do not necessarily have any animistic basis.

As mythology began to include more numerous and complex ideas about a future life and purely spiritual beings, the overlap between mythology and animism widened. However, a rich mythology does not necessarily depend on a belief in many spiritual beings.

Philosophy

The term "animism" has been applied to many different philosophical systems. It is used to describe Aristotle’s view of the relation of soul and body held also by the Stoics and Scholastics. On the other hand monadology (Leibniz) has also been termed animistic. The name is most commonly applied to vitalism, a view mainly associated with Georg Ernst Stahl and revived by F. Bouillier (1813-1899), which makes life, or life and mind, the directive principle in evolution and growth, holding that all cannot be traced back to chemical and mechanical processes, but that there is a directive force which guides energy without altering its amount. An entirely different class of ideas, also termed animistic, is the belief in the world soul (anima mundi), held by Plato, Schelling and others.

Currently

Today Animists live in significant numbers in countries such as Zambia, the Democratic Republic of the Congo, Bangladesh, India, Gabon, the Republic of Guinea Bissau, Indonesia, Japan, Laos, Myanmar, Papua New Guinea, Peru, the Philippines, Canada, Russia, Sweden, Thailand, Timor Leste, and the United States.

Modern Neopagans, especially Eco-Pagans, sometimes describe themselves as animists, meaning that they respect the diverse community of living beings and spirits with whom humans share the world/cosmos.

Many Pagans and Neopagans believe that there are spirits of nature and place, and that these spirits can sometimes be as powerful as minor deities. Polytheist Pagans may extend the idea of many gods and goddesses to encompass the many spirits of nature, such as those embodied in holy wells, mountains and sacred springs. While some of these many spirits may be seen as fitting into rough categories and sharing similarities with one another, they are also respected as separate individuals. On the other hand, some Wiccans may use the term animist to refer to the idea that a Mother Goddess and Horned God consist of everything that exists.