This is a speech I gave at the Unitarian Universalism Church of the Palouse in Moscow Idaho on August the 3rd 2008
When I was younger I had a deep interest in the traditions and narratives of the People of Great Britain, where the majority of my bloodline originated from. With help of a friend well versed in Celtic studies, I examined the remaining narratives of the Celtic-Britons preserved in the Mabinigion and the poems of Taliesin the bard. With a basic understanding of the older Welsh dialect which these narratives were originally written and with firm background in historical context, the narratives took on a new life to me. What I learned was that the characters, and customs, and stories, of these people where not as important as the reasoning behind why they expressed themselves in these ways. They had developed different traditions within themselves, not only as tribal identities but as unique relationships with where they lived. I later learned this approach is fundamental to many indigenous peoples from around the world and often distinguished as animism.
Today, Animism is being understood as a set of worldviews that interacts with a living world where humans are only one part. By developing relationships with other-then-human-persons, they have a more inclusive concept of what a person is. In his book Animism: Respecting the Living World, Graham Harvey PhD summarizes the studies of Irving Hallowell by writing, “To be a person does not require human-likeness, but rather humans are like other persons. Persons is the wider category, beneath which there may be listed sub-groups . . . Persons are related beings constitute by their many and various interactions with others.” Graham points out that animist cultures can very greatly depending on the relational dynamic those people have with the place where they live. Furthermore, it cannot be emphasized enough that Animism is not the projection of human qualities upon the outside world; rather, it challenges many of the assumptions of contemporary modern society.
I learned not to assume an intimate relationship with the land which has not been established through genuine connection; to do so is assuming I was entitled the same privileges and consideration of an old friend or family member. To approach any person that way would be insulting and rude. Animist traditions grew from a personal relationship cultivated with the place they lived and the persons they shared it with, developing over countless generations.
I felt compelled to develop my own relationship with the place where I live. This required me to look to my immediate surroundings for inspiration. The Celtic-British narratives where a catalysis to learning how to relate with the ecological region where I lived. Associating the characters and stories to natural monuments and phenomenon around me allowed me to gradually see them with local personality and to interact with them in new ways. Before long, the Celtic-British narratives faded, and I was left with my own personal relationship with the place I lived – a moving experience which forever changed my life and the way I approach the world.
Person-hood is the central concept of animism and does not separate humankind from the world through evolutionary progress. Instead, it places the human being within the world of other persons, giving up distinction of humans as the only persons. It extends the inherent worth and dignity of every person to a greater community which consists of other-then-human-persons. It is through these vast networks of relationships which sustain life that animism learns respect for the interdependent web of all existence of which we are a part.
When I moved to a new place I discovered I had to build a new relationship with that place and become familiar with its unique identity and personality. This is where I learned Bioregionalism, which is the conviction that social organizations and environmental policies be based on natural boundaries rather then regions defined by political and economic boundaries. Kirkpatrick Sale, in his book Dwellers in the Land: The Bioregional Vision, eloquently describes the essence of Bioregionalism, “To become dwellers in the land, [and] to come to know the earth fully and honestly, the crucial and perhaps only and all-encompassing task is to understand place, the immediate specific place where we live.” in short Bioregionalism also seeks to respect the interconnectedness of all life.
With animism viewing the ecological environment as a greater community of persons, motivates respect for other-then-human-persons and to work with them as integral parts of a greater community rooted deeply in a place. With an understanding of animism combined with the emphasis on place, the ageless desire of humans to understand the world and their place within it breathes new life into the worldviews of those who seek a deep connection with our planet.
When I discovered the writings of Marcus McCoy, who coined the term Bioregional Animism I was elated. McCoy’s writings are simple and eloquent explanation of the place-specific worldview of animism which had been a central part of my life, but with a solid foundation in academic discipline. McCoy’s drive to share these concepts was fueled by the works of Harvey and Sale, and others like them, and he began to journal his thoughts and experiences on the Internet. He writes, “Bioregional animism is a response to the need for the rediscovery and rebirth or earth embracing traditions, and attempts to embody the ideal slogan of thinking globally but acting locally… [It] attempts to form deeply intimate relationships with the life and spirit of those around us.” McCoy’s writings drew the attention of others, including myself, who have, in there own way, came to many of the same conclusions. What McCoy’s writing has done, is give people a common language and reference point in which to share and express their own experiences and thoughts, giving birth to an active community forum on the Internet.
It was then that my inner-life found an outlet and was reflected more vividly in my day to day interactions with human and other- then-human-persons around me. Being motivated by the Bioregional Animism community, and the welcoming arms of this congregations’ own pagan community I felt confidant and empowered to publicly share these views as a part of the Pagan Service held at this church nearly a year ago.
I find it is fitting to allow other members of the greater BioRegional Animism community to describe in their own words how it has impacted their own lives. White Wolf says, “To me, it means being in harmony with the area in which you live. . . Only when we open our heart and see these as relations, can we then communicate with them. If we only treat these as things, then they are but silent objects.” Nanci comments that, “Walking in balance with all people of creation . . . [I Listen] to their sense of knowing and [learn] how that relates to my own sense of knowing and well being. Intentional mutual respect with all people allows me to maintain a balance in my own life and helps me not to enforce my will, but to harmonize and blend with theirs. . .” Mark adds, “For me, bioregional animism is getting your roots deep into where you live, worshipping Mother Nature just where you are . . . breathing and loving your area of Creation.”
On the summer solstice of this year some members of the greater BioRegional Animism community, including myself and Marcus McCoy, came together for the first time near Bellingham Washington for an event known as a Convergence. For me, it was validating to be with others who shared the same kinds of values and worldview. I was endlessly impressed by the people who made the trip to be there. There was little anxiety and each brought with them their own inherent abilities and talents which were lent to the group so effortlessly and without expectation. It was like old friends gathering after a long time of absence.
My friend, Rogerio, who also attended said, “The convergence was life changing. The keepers of the land, welcoming and sharing, showed me an ideal of communing with the land and living in peace with all persons, past and present. . .The spontaneity and truth in the ceremonies I witnessed, the conversations I joined and keep, the intentions I intend on extending, the knowledge I need to nurture, all are slowly, deeply assimilated into my everyday actions, renewed, understood and respected, giving way to my own roots, new ways of interacting with my surroundings, the beings and powers around me.” In addition, my Friend, Kate, said that for her, “the Convergence felt like a place where we united as a Tribe, and said our vows to bring our human communities to honor all of the living past, present and unseen.”
Their words are only a brief example of the impact this experience had on those in attendance. I am personally grateful for the experience I shared there. It is with consideration of others’ words that it is important to impress that Bioregional Animism is not Native American or other Indigenous Peoples Spirituality, nor a Modern Pagan tradition. Instead, it is syncratic with them and other ways of life. Bioregional animists have many cultural, philosophical, ideological, and spiritual backgrounds. Personally, I have found both Bioregional Animism and Unitarian Universalism to enhance and complete each other in my own life. In this regards, Bioregional Animism is a vision held within the hearts and minds of those who need it, and offered back to the world as a gift for those who likewise need to carry such a vision.
For more information Visit the Bioregional Animism Website
