Historical Use of the Term Animism

Early Definitions

    The term "Animism" originated with Edward B. Tylor in early anthropological writings.  In 1873 he defined Animism in Religion in Primitive Culture as "the doctrine of Spiritual Beings" (1970b, 9) and said that "Animism, in its full development, includes the belief in souls and in a future state, in controlling deities and subordinate spirits, . . . resulting in some kind of active worship" (1970b, 11).  These spirits include both those of living ancestors who are "capable of continued existence" after death and "other spirits, upward to the rank of powerful deities" (Tylor 1970b, 10).  These writings set the precedent for defining Animism as "the belief in personalized supernatural power" (Smalley 1971, 24).

    A concept of impersonal spiritual force, not connected with any "being," was discovered by the Melanesian missionary R.H. Codrington in 1891.  This impersonal force, called mana, was described in his book The Melanesians (1891).  R. R. Marett picked up this concept, introduced it into anthropology, and developed theories about it (1909).  From these early formulations anthropologists have frequently differentiated between personal spiritual beings and impersonal spiritual forces.  They have called beliefs in personal spiritual beings "Animism" and beliefs in impersonal spiritual forces "Animatism."

    However, in animistic societies there is no clear differentiation between personal spiritual beings and impersonal forces.  These powers are thought to exist side by side and interact with each other.  For example, in Folk Islam it is often impossible to distinguish between misfortunes attributed to jinn (personal spiritual beings) and to those attributed to the evil eye (an impersonal spiritual force).  The jinn are frequently thought to make use of the evil eye for their own purposes (Westermarck 1933, 19).  In many cultures magic, an impersonal spiritual power, is used to force spirits to act.  Frequently practitioners of animistic beliefs are possessed by spirits or receive information from spirits to determine what personal or impersonal spiritual powers are causing sickness or catastrophe.  In animistic society there is an interplay between personal and impersonal powers.

    Because personal spiritual beings exist side by side with impersonal spiritual forces in most world cultures and interact with each other, a broader definition of Animism is necessary.  This definition acknowledges that impersonal and personal spiritual powers cannot be easily segmented.

Works Cited

Codrington, R. H. 1891. The Melanesians. Oxford: Clarendon.

Marett, Robert R. 1909. The Threshold of Religion. London: Methuen.

Smalley, William A. 1971. Animism. In Concise Dictionary of the Christian World Mission, ed. Stephen C. Neill, 24-25. New York: Abingdon.

Tylor, Edward B. 1970b. Religion in Primitive Culture (Primitive Culture, Part 2). London: John Murray, 1958. Reprint, Gloucester, MA: Peter Smith.

Westermarck, Edward. 1933. Pagan Survivals in Mahammedan Civilization. London: Macmillan.

Copyright ©2000 by Gailyn Van Rheenen -- excerpt from Communicating Christ in Animistic Contexts (Pasadena: William Carey Library, 1996)

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