Misplaced Pages

#854145

64-511: Andrew Lang FBA (31 March 1844 – 20 July 1912) was a Scottish poet, novelist, literary critic , and contributor to the field of anthropology . He is best known as a collector of folk and fairy tales . The Andrew Lang lectures at the University of St Andrews are named after him. Lang was born in 1844 in Selkirk, Scottish Borders . He was the eldest of the eight children born to John Lang,

128-481: A Hindu text , has a Sanskrit language shloka (hymn), which explains the importance of reverence of ecology. It states: "A pond equals ten wells , a reservoir equals ten ponds, while a son equals ten reservoirs, and a tree equals ten sons." Indian religions worship trees such as the Bodhi Tree and numerous superlative banyan trees , conserve the sacred groves of India , revere the rivers as sacred , and worship

192-484: A belief that natural objects other than humans have souls. This formulation was little different from that proposed by Auguste Comte as " fetishism ", but the terms now have distinct meanings. For Tylor, animism represented the earliest form of religion, being situated within an evolutionary framework of religion that has developed in stages and which will ultimately lead to humanity rejecting religion altogether in favor of scientific rationality. Thus, for Tylor, animism

256-420: A controversy regarding the ethical claims animism may or may not make: whether animism ignores questions of ethics altogether; or, by endowing various non-human elements of nature with spirituality or personhood, it in fact promotes a complex ecological ethics . Animism is not the same as pantheism , although the two are sometimes confused. Moreover, some religions are both pantheistic and animistic. One of

320-646: A gift for disentangling complicated questions. The Mystery of Mary Stuart (1901) was a consideration of the fresh light thrown on Mary, Queen of Scots , by the Lennox manuscripts in the University Library, Cambridge , approving of her and criticising her accusers. He also wrote monographs on The Portraits and Jewels of Mary Stuart (1906) and James VI and the Gowrie Mystery (1902). The somewhat unfavourable view of John Knox presented in his book John Knox and

384-501: A means of being constantly on guard against potential threats. His suggested explanation, however, did not deal with the question of why such a belief became central to the religion. In 2000, Guthrie suggested that the "most widespread" concept of animism was that it was the "attribution of spirits to natural phenomena such as stones and trees." Many anthropologists ceased using the term animism , deeming it to be too close to early anthropological theory and religious polemic . However,

448-423: A person". Hallowell's approach to the understanding of Ojibwe personhood differed strongly from prior anthropological concepts of animism. He emphasized the need to challenge the modernist, Western perspectives of what a person is, by entering into a dialogue with different worldwide views. Hallowell's approach influenced the work of anthropologist Nurit Bird-David , who produced a scholarly article reassessing

512-534: A precondition of religion now, in all its variants." Tylor's definition of animism was part of a growing international debate on the nature of " primitive society " by lawyers, theologians, and philologists. The debate defined the field of research of a new science: anthropology . By the end of the 19th century, an orthodoxy on "primitive society" had emerged, but few anthropologists still would accept that definition. The "19th-century armchair anthropologists" argued that "primitive society" (an evolutionary category)

576-449: A rule, approach their environment as an external world of nature that has to be 'grasped' intellectually ... indeed the separation of mind and nature has no place in their thought and practice. Rane Willerslev extends the argument by noting that animists reject this Cartesian dualism and that the animist self identifies with the world, "feeling at once within and apart from it so that the two glide ceaselessly in and out of each other in

640-476: A sealed circuit". The animist hunter is thus aware of himself as a human hunter, but, through mimicry, is able to assume the viewpoint, senses, and sensibilities of his prey, to be one with it. Shamanism , in this view, is an everyday attempt to influence spirits of ancestors and animals, by mirroring their behaviors, as the hunter does its prey. Cultural ecologist and philosopher David Abram proposed an ethical and ecological understanding of animism, grounded in

704-449: A strand of the discipline which aimed to connect folklore with psychical research. He collaborated with S. H. Butcher in a prose translation (1879) of Homer 's Odyssey , and with E. Myers and Walter Leaf in a prose version (1883) of the Iliad , both still noted for their archaic but attractive style. He was a Homeric scholar of conservative views. Other works include Homer and

SECTION 10

#1732854954855

768-489: Is based on published work and fellows may use the post-nominal letters FBA . Examples of Fellows are Edward Rand ; Mary Beard ; Roy Porter ; Nicholas Stern, Baron Stern of Brentford ; Michael Lobban ; M. R. James ; Friedrich Hayek ; John Maynard Keynes ; Lionel Robbins ; and Rowan Williams . This award -related article is a stub . You can help Misplaced Pages by expanding it . Animism Although each culture has its own mythologies and rituals, animism

832-607: Is considered holy in several religious traditions of India. The Ficus benghalensis is the national tree of India. Vat Purnima is a Hindu festival related to the banyan tree, and is observed by married women in North India and in the Western Indian states of Maharashtra , Goa , Gujarat . For three days of the month of Jyeshtha in the Hindu calendar (which falls in May–June in

896-484: Is inherently animistic in that it discloses a material field that is animate and self-organizing from the beginning. David Abram used contemporary cognitive and natural science , as well as the perspectival worldviews of diverse indigenous oral cultures, to propose a richly pluralist and story-based cosmology in which matter is alive. He suggested that such a relational ontology is in close accord with humanity's spontaneous perceptual experience by drawing attention to

960-536: Is now known as a crossover , including one based on Jane Austen 's Northanger Abbey and Charlotte Brontë 's Jane Eyre – an early example of a published derivative work based on Austen. Lang was active as a journalist in various ways, ranging from sparkling "leaders" for the Daily News to miscellaneous articles for the Morning Post , and for many years he was literary editor of Longman's Magazine ; no critic

1024-556: Is said to describe the most common, foundational thread of indigenous peoples' "spiritual" or "supernatural" perspectives. The animistic perspective is so widely held and inherent to most indigenous peoples that they often do not even have a word in their languages that corresponds to "animism" (or even "religion"). The term "animism" is an anthropological construct . Largely due to such ethnolinguistic and cultural discrepancies, opinions differ on whether animism refers to an ancestral mode of experience common to indigenous peoples around

1088-498: Is sustained only by intensely animistic participation between human beings and their own written signs. For instance, as soon as someone reads letters on a page or screen, they can "see what it says"—the letters speak as much as nature spoke to pre-literate peoples. Reading can usefully be understood as an intensely concentrated form of animism, one that effectively eclipses all of the other, older, more spontaneous forms of animistic participation in which humans were once engaged. To tell

1152-407: Is the inverse of scientism , and hence, is deemed inherently invalid by some anthropologists. Drawing on the work of Bruno Latour , some anthropologists question modernist assumptions and theorize that all societies continue to "animate" the world around them. In contrast to Tylor's reasoning, however, this "animism" is considered to be more than just a remnant of primitive thought. More specifically,

1216-577: The Bhagavat Gita , Krishna said, "There is a banyan tree which has its roots upward and its branches down, and the Vedic hymns are its leaves. One who knows this tree is the knower of the Vedas." (Bg 15.1) In Buddhism's Pali canon , the banyan (Pali: nigrodha ) is referenced numerous times. Typical metaphors allude to the banyan's epiphytic nature, likening the banyan's supplanting of a host tree as comparable to

1280-745: The Blue Fairy Book and other Coloured Fairy Books are only 12 in the series. In this chronological list the Coloured Fairy Books alone are numbered. Fellow of the British Academy Fellowship of the British Academy ( post-nominal letters FBA ) is an award granted by the British Academy to leading academics for their distinction in the humanities and social sciences. The categories are: The award of fellowship

1344-532: The Gregorian calendar ) married women observe a fast, tie threads around a banyan tree, and pray for the well-being of their husbands. Thimmamma Marrimanu , sacred to Indian religions, has branches spread over five acres and was listed as the world's largest banyan tree in the Guinness World Records in 1989. In Hinduism, the leaf of the banyan tree is said to be the resting place for the god Krishna . In

SECTION 20

#1732854954855

1408-584: The Kerma culture display Animistic elements similar to other Traditional African religions . In contrast, the later polytheistic Napatan and Meroitic periods, with displays of animals in Amulets and the esteemed antiques of Lions, appear to be an Animistic culture rather than a polytheistic culture. The Kermans likely treated Jebel Barkal as a special sacred site, and passed it on to the Kushites and Egyptians who venerated

1472-508: The mesa . In North Africa , the traditional Berber religion includes the traditional polytheistic, animist, and in some rare cases, shamanistic, religions of the Berber people. In the Indian-origin religions , namely Hinduism , Buddhism , Jainism , and Sikhism , the animistic aspects of nature worship and ecological conservation are part of the core belief system. Matsya Purana ,

1536-510: The phenomenology of sensory experience. In his books The Spell of the Sensuous and Becoming Animal, Abram suggests that material things are never entirely passive in our direct perceptual experience, holding rather that perceived things actively "solicit our attention" or "call our focus", coaxing the perceiving body into an ongoing participation with those things. In the absence of intervening technologies, he suggests that sensory experience

1600-440: The "animism" of modernity is characterized by humanity's "professional subcultures", as in the ability to treat the world as a detached entity within a delimited sphere of activity. Human beings continue to create personal relationships with elements of the aforementioned objective world, such as pets, cars, or teddy bears, which are recognized as subjects. As such, these entities are "approached as communicative subjects rather than

1664-469: The "old animist" definition had been problematic, the term animism was nevertheless "of considerable value as a critical, academic term for a style of religious and cultural relating to the world." The new animism emerged largely from the publications of anthropologist Irving Hallowell , produced on the basis of his ethnographic research among the Ojibwe communities of Canada in the mid-20th century. For

1728-634: The "self". Instead of focusing on the essentialized, modernist self (the "individual"), persons are viewed as bundles of social relationships ("dividuals"), some of which include "superpersons" (i.e. non-humans). Stewart Guthrie expressed criticism of Bird-David's attitude towards animism, believing that it promulgated the view that "the world is in large measure whatever our local imagination makes it." This, he felt, would result in anthropology abandoning "the scientific project." Like Bird-David, Tim Ingold argues that animists do not see themselves as separate from their environment: Hunter-gatherers do not, as

1792-487: The 19th century section. Lang is now chiefly known for his publications on folklore , mythology , and religion . The interest in folklore was from early life; he read John Ferguson McLennan before coming to Oxford, and then was influenced by E. B. Tylor . The earliest of his publications is Custom and Myth (1884). In Myth, Ritual and Religion (1887) he explained the "irrational" elements of mythology as survivals from more primitive forms. Lang's Making of Religion

1856-465: The Ojibwe encountered by Hallowell, personhood did not require human-likeness, but rather humans were perceived as being like other persons, who for instance included rock persons and bear persons. For the Ojibwe, these persons were each willful beings, who gained meaning and power through their interactions with others; through respectfully interacting with other persons, they themselves learned to "act as

1920-620: The Reformation (1905) aroused considerable controversy. He gave new information about the continental career of the Young Pretender in Pickle the Spy (1897), an account of Alastair Ruadh MacDonnell , whom he identified with Pickle, a notorious Hanoverian spy. This was followed by The Companions of Pickle (1898) and a monograph on Prince Charles Edward (1900). In 1900 he began a History of Scotland from

1984-585: The Roman Occupation (1900). The Valet's Tragedy (1903), which takes its title from an essay on Dumas 's Man in the Iron Mask , collects twelve papers on historical mysteries, and A Monk of Fife (1896) is a fictitious narrative purporting to be written by a young Scot in France in 1429–1431. Lang's earliest publication was a volume of metrical experiments, The Ballads and Lyrics of Old France (1872), and this

Andrew Lang - Misplaced Pages Continue

2048-619: The Study of Greek found in Essays in Little (1891), Homer and the Epic (1893); a prose translation of The Homeric Hymns (1899), with literary and mythological essays in which he draws parallels between Greek myths and other mythologies; Homer and his Age (1906); and "Homer and Anthropology" (1908). Lang's writings on Scottish history are characterised by a scholarly care for detail, a piquant literary style, and

2112-603: The Totem (1905). He served as president of the Society for Psychical Research in 1911. Lang extensively cited nineteenth- and twentieth-century European spiritualism to challenge the idea of his teacher, Tylor, that belief in spirits and animism were inherently irrational. Lang used Tylor's work and his own psychical research in an effort to posit an anthropological critique of materialism . Andrew Lang fiercely debated with his Folklore Society colleague Edward Clodd over 'Psycho-folklore'

2176-577: The abnormal phenomena of disease could be traced to spiritual causes. The origin of the word comes from the Latin word anima , which means life or soul. The first known usage in English appeared in 1819. Earlier anthropological perspectives , which have since been termed the old animism, were concerned with knowledge on what is alive and what factors make something alive. The old animism assumed that animists were individuals who were unable to understand

2240-527: The ancestors, who provide the basis to life. Certain indigenous religious groups such as the Australian Aboriginals are more typically totemic in their worldview, whereas others like the Inuit are more typically animistic. From his studies into child development, Jean Piaget suggested that children were born with an innate animist worldview in which they anthropomorphized inanimate objects and that it

2304-569: The animist perspective in line with Martin Buber 's " I-thou " as opposed to "I-it". In such, Harvey says, the animist takes an I-thou approach to relating to the world, whereby objects and animals are treated as a "thou", rather than as an "it". There is ongoing disagreement (and no general consensus) as to whether animism is merely a singular, broadly encompassing religious belief or a worldview in and of itself, comprising many diverse mythologies found worldwide in many diverse cultures. This also raises

2368-464: The animistic thinking evident in fetishism gave rise to a religion he named totemism . Primitive people believed, he argued, that they were descended from the same species as their totemic animal. Subsequent debate by the "armchair anthropologists" (including J. J. Bachofen , Émile Durkheim , and Sigmund Freud ) remained focused on totemism rather than animism, with few directly challenging Tylor's definition. Anthropologists "have commonly avoided

2432-449: The corporeal, sensuous world that sustains it. Religious studies scholar Graham Harvey defined animism as the belief "that the world is full of persons, only some of whom are human, and that life is always lived in relationship with others." He added that it is therefore "concerned with learning how to be a good person in respectful relationships with other persons." In his Handbook of Contemporary Animism (2013), Harvey identifies

2496-467: The difference between persons and things . Critics of the old animism have accused it of preserving "colonialist and dualistic worldviews and rhetoric." The idea of animism was developed by anthropologist Sir Edward Tylor through his 1871 book Primitive Culture , in which he defined it as "the general doctrine of souls and other spiritual beings in general." According to Tylor, animism often includes "an idea of pervading life and will in nature;"

2560-399: The idea of animism in 1999. Seven comments from other academics were provided in the journal, debating Bird-David's ideas. More recently, postmodern anthropologists are increasingly engaging with the concept of animism. Modernism is characterized by a Cartesian subject-object dualism that divides the subjective from the objective, and culture from nature. In the modernist view, animism

2624-448: The inert objects perceived by modernists." These approaches aim to avoid the modernist assumption that the environment consists of a physical world distinct from the world of humans, as well as the modernist conception of the person being composed dualistically of a body and a soul. Nurit Bird-David argues that: Positivistic ideas about the meaning of 'nature', 'life', and 'personhood' misdirected these previous attempts to understand

Andrew Lang - Misplaced Pages Continue

2688-405: The issue of animism and even the term itself, rather than revisit this prevalent notion in light of their new and rich ethnographies ." According to anthropologist Tim Ingold , animism shares similarities with totemism but differs in its focus on individual spirit beings which help to perpetuate life, whereas totemism more typically holds that there is a primary source, such as the land itself or

2752-437: The local concepts. Classical theoreticians (it is argued) attributed their own modernist ideas of self to 'primitive peoples' while asserting that the 'primitive peoples' read their idea of self into others! She explains that animism is a "relational epistemology " rather than a failure of primitive reasoning. That is, self-identity among animists is based on their relationships with others, rather than any distinctive features of

2816-444: The main differences is that while animists believe everything to be spiritual in nature, they do not necessarily see the spiritual nature of everything in existence as being united ( monism ) the way pantheists do. As a result, animism puts more emphasis on the uniqueness of each individual soul. In pantheism, everything shares the same spiritual essence, rather than having distinct spirits or souls. For example, Giordano Bruno equated

2880-645: The mountains and their ecology. Panchavati are the sacred trees in Indic religions, which are sacred groves containing five type of trees, usually chosen from among the Vata ( Ficus benghalensis , Banyan), Ashvattha ( Ficus religiosa , Peepal), Bilva ( Aegle marmelos , Bengal Quince), Amalaki ( Phyllanthus emblica , Indian Gooseberry, Amla), Ashoka ( Saraca asoca , Ashok), Udumbara ( Ficus racemosa , Cluster Fig, Gular), Nimba ( Azadirachta indica , Neem) and Shami ( Prosopis spicigera , Indian Mesquite). The banyan

2944-471: The natural environment. Examples include water sprites , vegetation deities , and tree spirits , among others. Animism may further attribute a life force to abstract concepts such as words, true names , or metaphors in mythology . Some members of the non-tribal world also consider themselves animists, such as author Daniel Quinn , sculptor Lawson Oyekan , and many contemporary Pagans . English anthropologist Sir Edward Tylor initially wanted to describe

3008-404: The original animism of early humanity. The term ["animism"] clearly began as an expression of a nest of insulting approaches to indigenous peoples and the earliest putatively religious humans. It was and sometimes remains, a colonialist slur. — Graham Harvey , 2005. In 1869 (three years after Tylor proposed his definition of animism), Edinburgh lawyer John Ferguson McLennan , argued that

3072-419: The phenomenon as spiritualism, but he realized that it would cause confusion with the modern religion of spiritualism , which was then prevalent across Western nations. He adopted the term animism from the writings of German scientist Georg Ernst Stahl , who had developed the term animismus in 1708 as a biological theory that souls formed the vital principle , and that the normal phenomena of life and

3136-516: The senses, and to the primacy of sensuous terrain, enjoining a more respectful and ethical relation to the more-than-human community of animals, plants, soils, mountains, waters, and weather-patterns that materially sustains humanity. In contrast to a long-standing tendency in the Western social sciences, which commonly provide rational explanations of animistic experience, Abram develops an animistic account of reason itself. He holds that civilised reason

3200-480: The story in this manner—to provide an animistic account of reason, rather than the other way around—is to imply that animism is the wider and more inclusive term and that oral, mimetic modes of experience still underlie, and support, all our literate and technological modes of reflection. When reflection's rootedness in such bodily, participatory modes of experience is entirely unacknowledged or unconscious, reflective reason becomes dysfunctional, unintentionally destroying

3264-455: The term had also been claimed by religious groups—namely, Indigenous communities and nature worshippers —who felt that it aptly described their own beliefs, and who in some cases actively identified as "animists." It was thus readopted by various scholars, who began using the term in a different way, placing the focus on knowing how to behave toward other beings, some of whom are not human. As religious studies scholar Graham Harvey stated, while

SECTION 50

#1732854954855

3328-421: The town clerk of Selkirk, and his wife Jane Plenderleath Sellar, who was the daughter of Patrick Sellar, factor to the first Duke of Sutherland . On 17 April 1875, he married Leonora Blanche Alleyne , youngest daughter of C. T. Alleyne of Clifton and Barbados. She was (or should have been) variously credited as author, collaborator, or translator of Lang's Colour/Rainbow Fairy Books which he edited. He

3392-601: The work for them being done by his wife Leonora Blanche Alleyne and a team of assistants. In the preface of the Lilac Fairy Book he credits his wife with translating and transcribing most of the stories in the collections. Lang examined the origins of totemism in Social Origins (1903). Lang was one of the founders of " psychical research " and his other writings on anthropology include The Book of Dreams and Ghosts (1897), Magic and Religion (1901) and The Secret of

3456-584: The world or to a full-fledged religion in its own right. The currently accepted definition of animism was only developed in the late 19th century (1871) by Edward Tylor . It is "one of anthropology 's earliest concepts, if not the first." Animism encompasses beliefs that all material phenomena have agency, that there exists no categorical distinction between the spiritual and physical world, and that soul , spirit, or sentience exists not only in humans but also in other animals, plants, rocks, geographic features (such as mountains and rivers), and other entities of

3520-417: The world soul with God and espoused a pantheistic animism. In many animistic world views, the human being is often regarded as on a roughly equal footing with other animals, plants, and natural forces. Traditional African religions : most religious traditions of Sub-Saharan Africa are basically a complex form of animism with polytheistic and shamanistic elements and ancestor worship . In East Africa

3584-618: Was a member of the Order of the White Rose , a Neo-Jacobite society which attracted many writers and artists in the 1890s and 1900s. In 1906, he was elected FBA . He died of angina pectoris on 20 July 1912 at the Tor-na-Coille Hotel in Banchory , Banchory , survived by his wife. He was buried in the cathedral precincts at St Andrews, where a monument can be visited in the south-east corner of

3648-490: Was educated at Selkirk Grammar School, Loretto School , and the Edinburgh Academy , as well as the University of St Andrews and Balliol College, Oxford , where he took a first class in the final classical schools in 1868, becoming a fellow and subsequently honorary fellow of Merton College . He soon made a reputation as one of the most able and versatile writers of the day as a journalist, poet, critic, and historian. He

3712-499: Was far more sympathetic in regard to "primitive" populations than many of his contemporaries and that Tylor expressed no belief that there was any difference between the intellectual capabilities of "savage" people and Westerners. The idea that there had once been "one universal form of primitive religion" (whether labelled animism , totemism , or shamanism ) has been dismissed as "unsophisticated" and "erroneous" by archaeologist Timothy Insoll , who stated that "it removes complexity,

3776-596: Was followed at intervals by other volumes of dainty verse, Ballades in Blue China (1880, enlarged edition, 1888), Ballads and Verses Vain (1884), selected by Mr Austin Dobson ; Rhymes à la Mode (1884), Grass of Parnassus (1888), Ban and Arrière Ban (1894), New Collected Rhymes (1905). His 1890 collection, Old Friends: Essays in Epistolary Parody , contains letters combining characters from different sources, in what

3840-418: Was fundamentally seen as a mistake, a basic error from which all religions grew. He did not believe that animism was inherently illogical, but he suggested that it arose from early humans' dreams and visions and thus was a rational system. However, it was based on erroneous, unscientific observations about the nature of reality. Stringer notes that his reading of Primitive Culture led him to believe that Tylor

3904-522: Was heavily influenced by the 18th century idea of the " noble savage ": in it, he maintained the existence of high spiritual ideas among so-called "savage" races, drawing parallels with the contemporary interest in occult phenomena in England. His Blue Fairy Book (1889) was an illustrated edition of fairy tales that has become a classic. This was followed by many other collections of fairy tales, collectively known as Andrew Lang's Fairy Books despite most of

SECTION 60

#1732854954855

3968-898: Was in more request, whether for occasional articles and introductions to new editions or as editor of dainty reprints. He edited The Poems and Songs of Robert Burns (1896), and was responsible for the Life and Letters (1897) of JG Lockhart , and The Life, Letters and Diaries (1890) of Sir Stafford Northcote, 1st Earl of Iddesleigh . Lang discussed literary subjects with the same humour and acidity that marked his criticism of fellow folklorists, in Books and Bookmen (1886), Letters to Dead Authors (1886), Letters on Literature (1889), etc. Lang selected and edited 25 collections of stories that were published annually, beginning with The Blue Fairy Book in 1889 and ending with The Strange Story Book in 1913. They are sometimes called Andrew Lang's Fairy Books although

4032-496: Was only later that they grew out of this belief. Conversely, from her ethnographic research, Margaret Mead argued the opposite, believing that children were not born with an animist worldview but that they became acculturated to such beliefs as they were educated by their society. Stewart Guthrie saw animism—or "attribution" as he preferred it—as an evolutionary strategy to aid survival. He argued that both humans and other animal species view inanimate objects as potentially alive as

4096-628: Was ordered by kinship and divided into exogamous descent groups related by a series of marriage exchanges. Their religion was animism, the belief that natural species and objects had souls. With the development of private property, the descent groups were displaced by the emergence of the territorial state. These rituals and beliefs eventually evolved over time into the vast array of "developed" religions. According to Tylor, as society became more scientifically advanced, fewer members of that society would believe in animism. However, any remnant ideologies of souls or spirits, to Tylor, represented "survivals" of

#854145