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Unlocking the World Spirit Study Questions for “When Stones Come to Life” These questions are meant to be completed while you are doing the readings at home. Reading #2a: “When Stones Come to Life” - Who are the Ojibwa people? - How does their idea of “personhood” differ from what we are used to? - What does the term “animism” refer to? - How might this belief be useful in hunter-gatherer societies? - What are some examples of animistic beliefs held by people in modern societies such as our own? - How did the British anthropologist Edward B. Tylor describe animistic beliefs in his study from 1871? - In what ways did Tylor’s ideas influence the Swiss psychologist, Jean Piaget? - What specific example did Margaret Mead use from her study of a South Pacific tribe, to challenge Piaget’s ideas about animism? - How did the anthropologist Steward E. Guthrie explain the origins of animistic beliefs? - What does “anthropomorphism” refer to? - What is the major problem with Guthrie’s theory? - How does Nurit Bird-David explain the presence of animistic beliefs? What purpose does animism serve for human societies? - How do the Nayaka hunter-gatherers of Southern India define a person? What does the term “devaru” refer to? - What do the so-called “devaru performances” entail? - Why don’t the Ojibwa need a word for the concept of “nature”? What might this tell us about how they relate to their environment? - According to Hallowell, how do the Ojibwa experience dreams? - How did the men battling forest fires in the US in 1989 describe the fires to interviewers? What might this tell us about animism?

1. Who are the Ojibwa people? ○ The Ojibwa are a hunting and trapping group located in eastern Canada. Native American tribe. 2. How does their idea of “personhood” differ from what we are used to? ○ The Ojibwa have a broader concept of personhood, including entities like "animal person" and "wind person," extending beyond human beings. 3. What does the term “animism” refer to? ○ Animism refers to the belief that animals, objects, and even natural phenomena have spiritual essence or consciousness. 4. How might this belief be useful in hunter-gatherer societies? ○ In hunter-gatherer societies, animism is seen as a way of keenly attuning to the subtleties of the environment, fostering a kind of conversation with natural entities. 5. What are some examples of animistic beliefs held by people in modern societies such as our own? ○ Examples include seeing life forms in inkblot tests, naming and talking to possessions like cars and computers, and attributing intentions and beliefs to nonhuman entities. 6. How did the British anthropologist Edward B. Tylor describe animistic beliefs in his study from 1871? ○ Tylor described animism as a primitive belief attributing life to all things, even inanimate objects. He linked it to the evolution of modern religion. 7. In what ways did Tylor’s ideas influence the Swiss psychologist, Jean Piaget? ○ Piaget, influenced by Tylor, suggested that children attribute life to inanimate objects due to their inability to distinguish between their own minds and the external world. 8. What specific example did Margaret Mead use from her study of a South Pacific tribe, to challenge Piaget’s ideas about animism? ○ Mead noted that animism flourished among adults, not children, in the tribe. Adults attributed events like a canoe floating away to animistic beliefs, while children had to learn these beliefs from elders. 9. How did the anthropologist Steward E. Guthrie explain the origins of animistic beliefs? ○ Guthrie theorized that animism represents a necessary error committed by creatures to quickly discern the living from the lifeless, assuming that when in doubt, something is alive. 10. What does “anthropomorphism” refer to? ○ Anthropomorphism refers to the tendency to attribute human characteristics to nonhuman things or events. 11. What is the major problem with Guthrie’s theory? ○ Guthrie fails to explain why people continue to embrace animistic beliefs after presumably having time to realize the perceptual error. 12. How does Nurit Bird-David explain the presence of animistic beliefs? What purpose does animism serve for human societies? ○ Bird-David suggests that practical experience and engagement with entities lead to animistic assumptions, serving as aids to social interaction and forming ongoing conversations with the environment. 13. How do the Nayaka hunter-gatherers of Southern India define a person? What does the term “devaru” refer to? ○ The Nayaka define a person as "one whom we share with," and "devaru" refers to a superperson or person with extra powers in their environment. 14. What do the so-called “devaru performances” entail? ○ Devaru performances involve designated individuals entering trance states, portraying various devaru, and engaging in conversations with Nayaka participants, often involving bargaining and interactions. 15. Why don’t the Ojibwa need a word for the concept of “nature”? What might this tell us about how they relate to their environment? ○ The Ojibwa don't have a word for "nature" because their concept of self or person exists as a function of actions within the environment, indicating a close integration with nature.

The reading highlights the intriguing concept of animism, wherein individuals across both traditional and modern societies tend to attribute life and personhood to a diverse array of entities. The article talks about the perspectives of cultures like the Ojibwa and Nayaka, revealing that they perceive consciousness or spirit not only in animals but also in seemingly inanimate objects such as rocks, trees, and natural phenomenons.What captures my attention is the proposal that animism should not be dismissed as a primitive or childish mindset, as traditionally thought. Instead, it is presented as a method of interacting with the environment. The notion that animism signifies a form of conversation or relationship-building with elements of natural challenges the established Western distinction between the animate and inanimate, demonstrating a more balanced and connected worldview.This idea resonates with me, prompting contemplation on how even in modern societies, we display animistic tendencies in our daily lives. The article cites instances like naming and conversing with cars, computers, and other possessions. Looking back on my personal experiences, I acknowledged how without thinking too much, I attribute human-like qualities to electronic devices or my stuffed animals, treating them as if they possess intentions or personalities/feelings. Furthermore, the texte prompts questions about the conventional Western belief that children outgrow animistic thinking as they mature. It challenges the notion that assigning life to diverse entities is indicative of cognitive immaturity, advocating for a more nuanced understanding of how various cultures and individuals perceive and engage with their surroundings.