Animism, personhood and the nature of reality: Sami perspectives

Abstract

This article is an exploration and description of the inter-subjective character of human and non-human relationships. Recent research into animism shows that at present there is emerging a new ontology that breaks down barriers between human beings and animals, culture and nature. This new animism predominantly discusses how human persons relate to the world. The culture of many indigenous groups is animistic meaning that nature is alive and there is a social space for humans and non-humans to interrelate to each other. In this article, an attempt is made to describe in detail how Sami reindeer herders perceive their environment and how the interplay and dialogue with nature is integrated in the overall activities of Sami within this relationship.A living being co-exists within certain environmental conditions and is dependent on all other beings with which she/he is in relationship. In this sense one can speak about 'inter-subjectivity' meaning direct subject-to-subject sharing of presence. It will be shown that the relationship between humans and non-humans is highly context-bound. Furthermore, the relationship between humans and non-humans within the Sami cultural circles is based on the mutual caretaking, respect and conditioning within different groups. For instance, the reindeer give themselves to humans and humans give shelter to them. According to the Sami world view, there are many different kinds of persons, such as humans, animals and spirits. To be a person in an animistic sense is a very flexible way of existence and one has to learn to know what the different personhoods are about. In this context, it is important to understand the role and function of the landscape and certain places and features within the landscape in specific areas. This is because within these places, communication, and what will be referred to as mythic discourse, takes place between humans and non-humans, and this dialogue is known to be of benefit to human beings in their daily lives and activities.

Tradition and transformation in Sámi animal-offering practices

“…This suggests that the offering rituals were a part of wider Sámi identity, as expressed through relations to the land and its spirits. Land, perceived as a living and active entity, was an important constituent of Sámi identity (Helander-Renvall 2010). The relationship between land and identity was mediated through activities, experiences, stories, rituals, social interactions and memories (Helander-Renvall 2010; Näkkäläjärvi 2013).…”

Religion of the past or living heritage?

“…One interpretation that is especially prevailing in the architecture of the main exhibition at Siida is the interconnectedness of nature and Sámi religion (see for example Äikäs et al 2009;Helander-Renvall 2010). The certainly become secularised.…”

Ritualized Deposition and Feasting Pits: Bundling of Animal Remains in Mississippi Period Florida

“…Animal parts were common components of medicine bundles, demonstrating the power that was imbued in some animals and their potential to be bundled. In fact, personhood is attributed to specific animals throughout much of the Americas, and has been particularly well-documented in the Arctic, Subarctic and Amazonia (Äikäs et al 2009;Crocker 1985;Descola 1994;Fausto 2007;Fineup-Riordan 1994;Helander-Revnall 2010;Hill 2011;Losey 2010;Nadasdy 2007;Smith 1998;Tanner 1979;Viveiros de Castro 1998;Willerslev 2001;. Hunters, in particular, tend to have special relationships with animals that are considered to be agents and other-thanhuman persons (Hallowell 1960).…”