Monthly Archives: June 2017

Tracking as a Way of Knowing: A Commentary

Tracking as a way of Knowing: A Commentary

There has been quite the flood of great material coming out lately, and to be frank I am having a hard time keeping up. Maybe I shouldn’t put the expectation upon myself that I will ever keep up, but at the same time it doesn’t really stress me out all that much. It is more exciting for me than stressful, knowing other people are exploring things along similar lines that I am.

Or at least, I am becoming more aware of that fact.

In addition, it doesn’t help when I feel like I have been dog piled with my own writing projects. As an advanced warning, this blog may go on (semi) hiatus in the near future. There is a longer project starting to poke on prod at me. I may decide to give that project my full attention, but that is up in the air at the moment.

Things have been pretty chaotic in my own life, and I don’t feel like I have had much time to breathe. In addition, the world on the whole has seemed pretty chaotic too. It has all left me feeling overwhelmed and anxious. I’m dealing with that the best I can, and life goes on.

As such, I bring my commentary on a piece I came across lately, called “Tracking as a Way of Knowing” by Sophia Sinopoulous-Lloyd. This particular piece really spoke to both my spirituality, and my practical on the ground skills as a hunter. This is kind of a long commentary, which isn’t usually my habit. Some people just won’t read longer pieces, or don’t have the time to do so. For that, I apologize, but I didn’t want to break this up either.

As such, we start here with this quote from the author;

“One of the central themes in permaculture (as in ecology) is that living beings—both plant and animal—build alliances with each other and form natural communities characterized by certain highly efficient cycles of energy. Part of this efficiency owes to the fact that the structure of ecosystems is the opposite of mechanistic. Everything has multiple functions, and there is no such thing as waste. Naturalist knowledge not predicated on a neoclassical production-oriented view of the environment is critical to the skillful practice of permaculture farming. To this end, tracking seemed to promise a way of beginning to build relationships that lead beyond the boundaries of the homestead and private property, into the wild…”

There are several aspects of this quote that also apply to an animistic worldview. The most obvious of which is that living beings build alliances with each other and form natural communities. This is a foundational part of my own animism; being primarily concerned with people living in relationship with each other. In addition, I love the parallels between my spiritual practice and the patterns of natural ecosystems.

That is part of the reason I am animist to begin with. It runs parallel in many ways to many scientific disciplines, not least among them ecology. To me at least, the natural environment is a social environment, in which many non-human agents are in constant connection with each other, and forming self-organized networks and systems. These systems, whether they are deciduous forests, or wetlands, or watersheds, they tend to be self-organizing, self-regulating, and self-governing. I think there is a great deal to learn about society by studying natural systems.

More than that, as opposed to many mechanical production methods, as the author points out, almost nothing is wasted in an integrated natural ecosystem. Unlike many of our human productions methods, that run linearly from extraction —> production —> consumption —-> waste, natural systems tend to have a higher degree of multilinear networks that continuously cycle material as well as energy.

Lastly in the above quote, the author introduces the practice of tracking as a way to build relationships with the natural world. I cannot agree more, and my own experience tracking has highlighted a lot of the points the author makes. There will be more on that in a moment, but first we have to ask what is tracking? Here the author picks up the thread;

“Tracking is an umbrella term for discerning an animal’s endeavors from the marks it has left on the landscape. Its subdivisions include things like clear print identification, gait and track pattern analysis, trailing (where you follow a particular animal’s tracks to find out other things about it), and identifying other signs of behavior, like feeding or territorial marking. Tracking is not limited to uncovering the past of animals though. We can use the rings on an old tree stump to diagnose an ancient forest fire or a particularly hard winter, and we can examine the topography of the forest floor to discern the effects of a century-old ice storm. Such things leave their own sorts of tracks. Our ancestors didn’t only track things on the earth—they tracked the skies too, charting movement of constellations, the paths of planets, and the phases of the moon, giving us the basis for our understanding of time. “

There is so much more to tracking that simply following animals. There is a lot of knowledge and practical experience that goes into being able to do it well. It is so much bigger than the individual tracks themselves.

I was learning forestry from a very young age, rather or not I realized it at the time. My childhood home was heated with firewood in the winter. This means that I spent a lot of time learning from my dad not only how to cut and move wood, but also basic understandings of forests. How to identify trees, as yes how to read their rings. I have seen first hand evidence of burns, rot, disease, seasons that were wet, seasons that were dry and so on. You began to realize on a holistic scale, that you are part of an unfolding story. The trees, the animals, the plants, all it is part of a story that you are smack in the middle of.

You also realize, as the author points out, that your ancestors understood this too. When I hunt, when I track, when I spend time in the woods it brings me a little closer to their stories. I become entangled in the webs around me, in the unfolding story of the land, sea and sky.

As the author points out, this also included the stars and planets, the Cosmos on a much wider level. Tracking in this way becomes a means of connecting with the past, being in the present, and looking to the future.

That is what my animism is all about, building those connections across time and space. It is learning the stories that bind us to the past, telling the stories in the present, and wondering about the stories of the future. The telling of these stories shapes reality around us, and shapes our position in those stories. Tracking is just another way of learning a story, of what has gone before.

“Hunting especially in a survival situation requires a basic familiarity with tracking. Since then though I’ve put in dirt-time in service of a less particular goal: a glimpse of the unique and specific creatures that live around me. Getting familiar with my non-human neighbors is driven by an open-ended desire for relationship. My wish to track now doesn’t feel so different from my impulse to connect with the spirit-world. After all, the all-but-forgotten root of religion is in part the multifaceted need to relate to something both deeply “Other” and also deeply, invisibly, woven into our lives. The necessity of securing food and resources and the communion with the invisible and holy are not by definition distinct endeavors. In much of human history they have been complementary— they’ve even required each other. The first spirituality had to have been practical.”

As I have mentioned before on this blog, hunting is not something I just do as a practical endeavor. It is deeply interwoven with my spiritual practice, and I love that the author brings up this point; that the first spirituality had to have been practical. It had to work, and there was not a clear seperation between the mundane and the sacred.

Hunting is so much more than wanting to fill the freezer. It is how I connect with the spirits of nature around me, it is how I connect with my ancestors and the Huntress I work with. Hunting and tracking is kind of like following in the footsteps of the sacred, that also has the very practical aspect of putting food on the table (on occasion). It is a deeply connective and affirming practice that weaves me into the Greater around me.

It is, as the author states, a communion between past, present, and future.

It is more than that as well, because it also connects you with the greater cycles of life and death, of nature itself around you. I have followed the game trails, tracked my prey through the great mixed-Oak forests of my homeland, and I learned their habits, learned their stories, and in some cases even gave them names. After all this, after taking part as two dancers in the story of life, that is when I had to decide whether or not to take a life I had come to love.

This is something deeply spiritual, and hard for me to put into words. It is one of those deeper Mysteries of my practice that has to be experienced to really understand. In addition, the moment you decide to release that arrow (I’m a bowhunter), that is when the real work begins.

Suddenly, you are connected to the realms of the Dead. With your ancestors, who stand behind you, and with the ancestors of the prey, who stand before you. All will hold you accountable for what you have done, and that in my experience is where the real work begins. I am accountable for what I have done, and obliged to do everything I can to smooth the transition of Dead to the keeping of their ancestors, which return them into the cycle of life and death. I have to calm the confused spirits, and treat the remains with respect. I have to answer to Ancestors of the slain, and return their fallen kin to their keeping.

These webs go deep, and suffice to say that I am still trying to navigate my way through those entanglements.

To take a brief tangent, it is a common perception among non-hunters that hunters are just barbaric ruthless killers. I’m sympathetic enough to agree with that perception in some cases. By my own standards, and the deep animistic way I approach hunting, some hunters do qualify as barbaric under my view. When you frame hunting as a sport, as a game, as a means to rack up points in the “top predator game”, in my opinion you have missed the point.

Life and death is not a sport. Treating it that way has a noted lack of respect, and denies the deep spiritual practice that our ancestors knew some well. In some way, I think all hunters experience a little bit of that, but the degrees of difference between spirituality and sport are wide enough to float an armada through.

That break, that sundering is an important point in and of itself.

Which brings us back to the article;

“For some, following the tracks left behind by a game animal and courting the divine by following a trail of psycho-spiritual signs exist along the same spectrum of activity, both characterized by a sort of sympathetic allurement. Keeney comments later on how this practical spirituality has been largely lost on the modern world: “As we broke the bonds of relationship and interdependency with one another and disrupted our ecological matrix, our link to the divine mysteries became all but lost.” “

From the first time the “animism” as a concept entered our lexicon, it has been littered with this kind of ideology. Animism as a form of indigenous spirituality was immediately categorized as something “primitive” people did, and not something that had any place in “civilized” society. The entire concept is littered with the relics of imperialism, colonialism, and Eurocentrism.

But the ideology goes back even farther than that, at least as far back as biblical times if not further. The idea that mankind, and our “civilization” is somehow separate and dominant to all others. We have tried our best to sever our connection to nature, as “moderns”, and in the process we have sundered away connections that once defined us.

It is so important we rebuild those bridges, and see ourselves once again as part of nature, as part of a wider natural community. It is imperative think, if we are every going to heal those disrupted matrixes that were once so essential to our lives.

Returning again to the article;

“Tracks glow darkly in the snow like icons, triggering some ancient seeker in us, an invisible string pulling us forward. I often hear an astonished “I could do this for hours!” exclaimed by folks from a wide range of backgrounds who are just learning basic wildlife tracking techniques—confirming that it is far more than just the master trackers among us who are tugged by such strings. The metaphor of the invisible string is well known in some old tracking traditions. Keeney quotes a Bushman hunter explaining the metaphysics of spiritual ropes or strings in the context of tracking:

The ancestors and God can attach a rope to you. When that happens, they are able to pull you to where you need to go; that’s the secret behind our ability to track. A Bushman hunter feels something tapping on his arm when it is time to hunt. It is the ancestors pulling a rope that is attached to our arms. The other end is attached to the animal. We simply follow the pulling of the rope, and it takes us to a kudu, giraffe, eland, warthog, or gemsbok.”

There is an important metaphor here that made me want to jump out of my seat and go “yes!”. The metaphysics that I have talked about so many times here, the ideas of strings or “filaments” that connected everything in the Cosmos.

It is not unusual for me to call up my gods, ancestors and spirits when I hunt. It is really strange to think about how deep of a connection I am building in that moment, when I am tracking. I am creating bridges with the ancestors, the gods, and with the animal I am tracking. I am building relationships and connecting with the past in a deep and profound way, a spiritual way that is like going headfirst underwater. The world changes, and your perception shifts. It’s trance work, in a way, reading the trails and learning their stories…

As the article points out, tracking is way more than just following the physical prints;

“Tracking, it turns out, is nothing less than an epistemology: an ecological way of knowing, a green hermeneutics. It is not just a way of seeing “how things are connected,” it is a discipline that redefines and expands what connection and relationship even is. As such it seems to have something to add to nearly every realm of experience and knowledge—an interdisciplinary skill to the core. It blurs modern distinctions between art and science, because it is at once a contemplative practice and also an empirical and quantitative study. It blurs our distinctions between fact and myth because though it is a deterministic study in physical cause and effect, it inevitably lends itself to forming personal relationships with spectral creatures, telling stories about them, and dreaming dreams about them. Eventually, beings are “known” through their tracks, and archetypes emerge. These archetypes have great value to an ecosystem as ways of mapping the world so that a near infinite number of facts can be codified and passed on to future generations. Tracking is unequivocally poetry and it is also unequivocally ecology—at least as long as we humans are involved—and both dimensions are necessary, two halves of a whole. Tracking always leaves room for Mystery with a capital M—it’s impossible for it not to. Whereas in their most dogmatic guises religion protects Mystery sometimes too fiercely, and science perhaps does not defer to it enough, tracking stands innocuously in the middle as the symbiosis of mystery and knowledge.”

Tracking, as with hunting more generally, is a kind of Mystery that is hard to clearly articulate. It is a liminal practice, where art & science, the mythic & the mundane start to mix and swirl in a many unexpected ways. It is a space where stories are told, and where stories are heard. It is in that un-time, in that un-space that the forest and the world around you becomes alive. You are part of that story, apart of that liminal unfolding as you follow the paths that have been led for you.

Hunting in general has greatly influenced my spiritual practice for this very reason. Being in the woods has, being in that liminal place, that is where the real work can happen. We have tried too hard as “modern” people to seperate our “society” from the “natural”. We cut ourselves off from the sacred when we did that, and we lost a whole part of ourselves in the process. We failed to understand that we are part of that great natural community, and the moment we started to separate ourselves from that, it was like cutting away our senses and our limbs.

We are blind and floating in an empty world.

Returning to the article now;

“Ecologist Dennis Martinez points out that unlike the “biocentric” Euro-American model of conservation and land management, a model that can be drawn from Indigenous methods of land management is what he calls “kincentric”; it neither idolizes nor alienates humans, but cherishes and enshrines the alliances among and between humans, animals, plants, and the earth.”

This is both timely and curious that this idea would resurface here. I am working my way through a shamanic intensive, and I am currently in the classwork on Totemism. Now, as I have said before “totem” isn’t a concept I use much at all in my own practice, partly because it doesn’t feel relevant, and partly because I am wary of cultural appropriation. “Totem” is a corrupted version of an Ojibwa word, and I am frankly just not comfortable using it.

That said, in a grand sense the idea behind Totemism is of one’s “kinship group,” that is the close community of human and non-human nature with which we are surrounded. That is what we are talking about here, the realization that nature is part of ourselves, part of our community, and even part of our “kinship group.”

As I have said on this blog many times, we are related to every thing on this planet in some measure. As such building those relationships and alliances is vitally important not only to our spiritual lives, but also to the future of this planet. Reintegrating ourselves within and as part of nature is a vital change in spirit that is required to fully build a sustainable civilization.

If you want to think of it in a very wide sense, the Cosmos is our distant ancestor, the planet Earth is too. My home state of Michigan is an ancestor too in a very real sense. I was born here, the minerals and soil are in my bones. The plants and animals are part of my flesh, and the Great Waters that surround this state are part of my greater community, they are part of my spirit too.

We need to be giving back and being good members of that community.

I’m going to give the last words to the article;

“The words conservation and ecology, as we use them in the Western sense, don’t exactly fit what Indian people did or do with the land. It was their livelihood, which depended on reciprocity. Thus, the trees were not seen just as trees, they were also seen as relatives. The trees are relatives and other species are relatives and they watched you all the time.

In this view, feelings of solidarity, love, and belonging that traverse the boundaries of species and beyond are not luxuries or overly sentimentalized notions; they are functions of ecological interdependency and are integral to survival. Seeing as the majority of beings on our planet (as well as the rest of the universe) are non-human, we can expect a limited view of reality if we aren’t welcoming efforts to soulfully relate to them. Let us see beyond the jaded (and polarizing) caricature of the nature-hippie who escapes from civilization to the forest. If the intention is not to leave but to enter, not to hide but to belong, relationship with the non-human brings back deep value to human community and enriches culture. This is loud and clear in nature-based spiritualities, but it is also buried in our most dearly held stories…”

It is time to tell those stories once more.

Thanks for reading!

Sources/References;

http://writtenriver.com/tracking-as-a-way-of-knowing/


Interanimism: A Brief Commentary

Hello again folks,

As a brief note, WordPress is telling me that today is my sixth year anniversary here at The Thought Forge. Hurray! It has been a pleasure writing for you all these years, and I hope to continue to do so into the future. We have nearly 930 email followers on this blog, and I thank each and every one of you for this journey so far! Now, onto the meat!

There have been a lot of great articles out recently concerning animism and relationships. Today I would like to take a more in depth look at one of the them Interanimism By Mathieu Thiem. It has given me quite a lot to think about, and I want to dig a little deeper into the article itself.

Now, I will not be examining the whole of the article, as certain aspects I still want to sit with for a while. Naturally, if you want to read the whole of the article in context, links are provided. I invite you to take a read before reading my own exploration.

Let’s start with a quote from the article, to really set the stage for what I am going to be talking about here;

“By intra-action I mean that each act upon an object is effectively co-creating both the actor and the object because it introduces a new parameter of relationships. The relationship of interbeing between the two are co-constitutional, they act as feedback loops that mutually affect one another.”

To put this into my own words, intraction is the mutual relationship between two actors/agents. Take for example to people in a close, intimate partnership. Say two lovers for example. The relationship is the whole construct for both the individuals themselves, as well as the greater connections between them. It is not a neither/or kind of thing, but a “and” kind of relationship. The two lovers are co-creating their reality, through cooperation, and conflict as well. The constant push and pull, the constant integrated creation of of thing greater than just two individuals.

This extend well beyond our persons as well, to include all of our relations to other humans as well as our environment. I will be detailing this more in a future post, with graphics and everything; mostly because this kind of thing is better illustrated with visuals.

The primary topic of this blog has been animism for a long time; using Harvey’s definition that the world is full of persons and that life is lived in relationships with others. The principle of intraction is that those persons are involved in a delicate relational dance that co-creates their reality. As Clifford Geertz put it so perfectly;

that man is an animal suspended in webs of significance he himself has spun, I take culture to be those webs, and the analysis of it to be therefore not an experimental science in search of law but an interpretive one in search of meaning” (Clifford Geertz, from The Intrepretation of Cultures)

That is really what my animism is all about, a search for meaning. That meaning, following the spirit of the article, is something we co-create with others in relationship. Returning to the article;

This brings us to Interanimism, the notion that existence is mutually inspiring and co-creating itself, animating its interbeing through intra-active relationships. Rather than seeing the world filled with particulated essences or souls, what would reality be like if we saw all matter as an emergent function of relationships and agency as the phenomenology of entanglement?

This really gets to the heart of animism as I understand it. I have said it dozens of times here, but I understand it in the way Graham Harvey articulates animsim; “that the world is filled with persons and that life is lived in relation with others.” Actors and agents (persons) are more than simply individuals in isolation, but a web of beings in a network. More than just defined by their individuality, they are defined by their connections to everything else. It also implies that by focusing on simply “atomist” perspectives, we miss a lot of the picture. As Thiem points out;

Rather than committing reductionist fallacies, we must come to observe matter as it really is, an emergent phenomenon of relationships. An atom is a construct of its relational existence…”

Now, I wouldn’t necessarily call it a reductionist fallacies to look an individual entity is terms of itself, but it would definitely be missing the bigger picture of networked connections. As humans are relatively complex beings, it would be the equivalent of trying understand the whole of my being from just a single cell. While it is true in a large degree that you could extrapolate my DNA and get a decent view of my person, you would miss all the memories, all the experiences, the scars, and the resulting personality that has emerged from all those interactions; with others as well as with my environment.

You could get a decent portrait, but the image and person are not the same.

By just looking at a single cell of my being, you would miss the bigger picture; and that is an important point in and of itself. In addition, if you just look at me as an individual, you would also miss the fact that I am defined in relationship with others. You really see me as a whole when I am with my partner, my friends, or in any kind of network with other beings. You are seeing me in the totality as a whole, instead of an isolated partial. I wouldn’t be who I am today without all those intra/inter-actions.

Thiem continues with;

Every time an intra-action occurs, there is a resulting degree of agency emerging. As more intra-action and entanglement occurs, the emergent agency becomes more attentive, more aware, more enlivened. This is applicable to all interbeing within our existence. Agency is not a special or rare occurrence, but it is rather the basic emergent function of ALL EXISTENCE. That is right, awareness seems to be the norm rather than the exception.

Agency is just as much a physical phenomenon as it is a mental one. The two are the same thing.”

While I myself tend to communicate more plainly, I have expressed this thought in a dozen different ways. “The world is filled with persons” can be simply restated matter itself is agential. The Cosmos as a whole, from the smallest scales to the largest, can be said to have some measure of agency. While I do think there are limits to nature and scope of that agency, it would still seem to be a basic characteristic of existence.

Consider for a moment the nature of the atom itself, as one of the many parts of the cosmic whole. Even taken alone, there is a basic agency to the atom. It seeks out a “balance”, combining itself in numerous forms in order to achieve that. That basic drive to balance out internal charges (positive protons and negative electrons) denotes a basic form of agency. No, it is not the kind of agency found in larger and more complex forms, but an arguable simple agency all the same.

Throughout the history of the known universe, we see this basic agency. Smaller forms coalesce into more complex and diverse forms, and from that eventually comes the basics of life as we know it. We as humans are the result of countless generations of constructive agencies.

This is not to say that this is a linear progression of simpler to more complex, but like biological evolution itself, it is a process of starts and stops. Entropy resists the larger and more complex forms, which then breakdown and rearrange before becoming something new.

As such, as Thiem points out, our reality is a process in motion. Not a linear track, but a complex of becoming…

Now, I want to move this discussion from the most broad to talk about a few specific points for a moment. I have said many times that I am an animist first, but also consider myself to be a polytheist by proxy. This means simply that there is plenty of room in my cosmology for those elusive beings we tend to refer to as gods.

I have struggled for a long time to clearly articulate how I view the gods. I have tried to describe them in the past as collective beings, as cumulative ancestors, and as the “spirit of a group”. Thiem has done a service by putting into words what I could not;

Gods are not separate disembodied ideals, but are instead the emergent agencies from the vast networks of ancient entanglements within which we are embedded. Gods arise not as archetypes, but as the long lived intellects of ecosystems and bioregions. As a bioregion, or any massive networked system for that matter, begins to experience multi emergent synergistic qualities that are unique to its paradigm, the agency of that system becomes more capable of awareness and attention. It develops its own paradigmatic memory and it seeks its own teleodynamic harmony.”

Gods can be all the things I just mentioned, and have tried to articulate in the the past. As emergent agencies, they can be the collective agency of a tribe, or a city. They can be collective agency of an entire region or ecosystems, a co-creation of human as well as natural persons. We as humans can well be part of those emergences, as we tell our stories of the gods, and so add to the network that is the agency of the very same beings.

In the nature of synergy, the whole becomes greater than the sum of its parts. We may see the spirits in individual trees, but the god is in the forest.

Puts a whole new spin on the old cliché of “seeing the forest through the trees.”

(One of my photos.)

As I have already said, my animism sees the world as full of persons, of agents. But most common discussions of animism revolve around the idea of spirits, or not necessarily corporeal persons. As such, any animism must make space for these kind of beings, and Thiem here also articulates this idea well;

Spirits are the liminal agencies of the rocks, the trees, the rivers and all the other functionaries of the more than human world. They are not themselves astral or ethereal, but are physically present in the waking dream of the land. They are nature’s diffractive agencies, emerging out of the entangled relationships of various enlivened constructs.”

There is really not a lot I can add to this. This means that every rock, every tree, and every rivers may well be agencies in their own right. Through the networked intra/interactions of all of the parts, a new whole emerges. This is especially true of natural ecosystems, which often work in cooperation, as well as sometimes in competition. In addition, Thiem’s article also touches on the ancestors as well;

The ancestors are the culminating influences of the past embedded onto the present, all their gravitational waves pushing us forward into the expanse of the universe. The ancestors are not ghosts that pop up like some spooky ethereal being, but are the past actions of our ancestors imprinted upon the informational matrix of our reality which produces an emergent agency capable of communicating with the living, forever affecting and inspiring our future.”

This gets at the heart of how I have tried to articulate how I understand the ancestors. They are no longer embodied, but they are still around, embedded as they are in the intangible. They are, as Thiem put it, “imprinted upon the informational matrix of our reality.” This is a good way to conceive of the disembodied generally. Thiem goes on to add;

…Because of this, the ancestors were not an aspect of dead beings that somehow haunted us in the present, but rather to be an ancestor was to be alive as a different state of being. And this state of being was a kind of imprinting or embedding into the eco-sociological matrix of their places. So when you died you literally became the land, the flora and fauna etc. Your stories inhabited the land and were still very much a part of what made it what it was.”

In short, we are more than just our bodies. We are our stories, our relationships, our very real and formed relationships with the land, the water, and the sky. We are part of the air that we breath, and the water that we drink, so too they are part of us. The minerals from the earth compose our bones, and the fruits and flesh of plants and animals form our tissues. Even when we die, and those tangibles die away, our stories and our memories live on. This is how I understand the ancestors. But they are not just mere memories either, but agencies as well. People, in a different form.

As Thiem points out, the land too can sometimes also be counted as a ancestor. That my story is part of the land I call home. This makes me wonder a great deal. You see, I am a native of Michigan, and this is a curious land indeed. I was born here, and this land has been part of me since the very beginning.

I will have to look into this line of thought a little deeper, but I am sure the Native Americans of this region knew this well. On three sides of this state, we are bounded by the largest freshwater lakes in North America. Nearly one-fifth of the worlds freshwater resides at the edges of my state. This is something I will have to consider more, perhaps in a future post.

There is some much to Thiem’s article, and for the sake of brevity I am not going to explore anymore here. As such, I give the last words to Thiem himself.

I call on these mythic beings because I am seeking to commune with the reality of our interbeing. I call on my ancestors because I must become aware of how deeply we are affected by them, even though they have changed form. In many ways their death hasn’t stopped their meddling in our world, to the point where one must wonder if they ever really died at all. Their wisdom and stories are embedded into the fabric of our reality and this has vast implications. I call upon the Gods because I know that my human agency isn’t enough to understand the desires of the land…”

Thanks for reading!

Sources/References;

Interanimism

https://en.wikipedia.org/wiki/Symbolic_anthropology