Forests “think” according to certain peoples of the Amazon: here’s why, between animism and perspectivism

In the heart ofAmazonsomeone indigenous communities they perceive the forest as something much more complex than a simple collection of plants and animals. For them, the forest is a living organism, endowed with thought, will and ability to communicate. This approach is deeply rooted in animistic and perspectivist conceptions and it emerged over time, in a somewhat stereotyped way, also thanks to pop culture (think for example of the science fiction film Avatars). But what does it really mean to say that “forests think”? And how can this concept make us rethink our relationship with nature?

Animism: the forest as a living subject

THE’animism it’s a real one vision of the world in which all elements of nature, including animals, plants, and even natural phenomena, are considered to have a soul, an ability to act in the world, and the ability to communicate. More than a codified religion, animism is one lifestyle and way of thinking which permeates the daily practices of the communities that adopt it. In many indigenous cultures of the Amazon, animism affects every aspect of life, from hunting to social interactions, influencing the perception of the natural world as a set of relationships between living beings.

By virtue of these beliefs, animist communities, through rituals and spiritual practices, try to maintain a balance with the natural worldrecognizing themselves as part of a complex and interconnected system. This approach also promotes a vision deeply ecological and environmentally friendly.

The Amazonian communities Kayapo, Ticuna and Guarani share the animist faith. The Ticuna, in particular, consider trees as symbols of ancestral wisdom and perform rituals to establish a dialogue with those deemed sacred. Before picking fruit or cutting down trees, it is customary to ask permission from the spirits to prevent negative consequences.

Perspectivism: different unique subjectivities

Contrary to animism, the perspectivism it is a theory created by the anthropologist Eduardo Viveiros de Castro, which provides a unique key to understanding the cosmology of the indigenous populations of the Amazon.

According to this theory, every living being – humans, animals, plants and spirits – possesses a own “perspective” on the world and perceives itself as the center of one’s experience. Every creature, human or non-human, experiences reality starting from its own subjective vision, considering himself at the center of his specific reality.

For example, from the point of view of jaguarthe world is not populated by prey and predators, but by other beings that he perceives through his perspective as a hunter. The jaguar sees himself as the protagonist of his experience, there is no hierarchy between the species.

If each species perceives itself as the “center” of its own universe, perspectivism invites us to recognize that, unlike the Western vision which places the human being at the center, in indigenous cosmologies each creature is the protagonist of its own reality, with a valid and unique vision of the world. This perspectivist vision opens up more fluid and dynamic relationships between species, where each creature experiences the world through one unique subjectivity.

A clear example of this vision is given by the shamanic rituals practiced by the Kichwa, who try to access “other perspectives”. Through the use of ritual substances such as ayahuascaparticipants obtain visions that allow them to understand the point of view of animal or plant spirits. These experiences reveal the complexity of relationships between humans and nature, highlighting the importance of coexist in an interconnected ecosystem.

A rethinking of the relationship between nature and culture

The comparison between the animist vision and perspectivism invites us to reconsider the relationship between human and non-human beings. Both visions suggest a world in which human beings are not at the center, but only part of an interconnected network.

The title of this article is inspired by Eduardo Kohn, who, in his book How forests thinkand, questions the traditional separation between nature and culture. In line with Kohn, Philippe Descola argues that the distinction between nature and human society, prevalent in the West, is not universal, but is a relative cultural construction.

Descola also invites us to consider humans as an integral part of the ecosystem, like jaguars and bears, asking provocative questions such as: when and why did man separate from nature? Why do we believe in the superiority of the human species over others? These questions invite us to radically rethink our vision of the world, questioning the axioms of modernity.

The need to implement a rethink is supported by contemporary political activists such as Nemonte Nenquimoleader of an indigenous Ecuadorian community. Nemonte, in his fight against deforestation and oil exploitation, goes beyond the simple environmental battle, also representing the defense of a system of thought that recognizes the sacredness of nature.

The idea that the forest can “think” requires a revision of our scientific and cultural approaches. The Western vision, often based on rationality and on quantificationhas difficulty accepting a nature that is animated and capable of acting on the world. However, integrating traditional knowledge with modern science is crucial to addressing contemporary ecological challenges.