Station Identification

Flat holm island from Sandy Bay, North Somerset UK

When trying to understand the interactions of non-human organisms, it is easy to flip between these two perspectives: that of the inanimate behaviour of pre-programmed robots on the one hand, and that of rich, lived, human experience on the other. Framed as brainless organisms, lacking the basic apparatus required to have even a simple kind of ‘experience’, fungal interactions are no more than automatic responses to a series of biochemical triggers. Yet the mycelium of truffle fungi, like that of most fungal species, actively senses and responds to its surroundings in unpredictable ways. Their hyphae are chemically irritable, responsive, excitable. It is this ability to interpret the chemical emissions of others that allows fungi to negotiate a series of complex trading relationships with trees; to knead away at stores of nutrients in the soil; to have sex; to hunt; or to fend off attackers. Anthropomorphism is usually thought of as an illusion that arises like a blister in soft human minds: untrained, undisciplined, unhardened. There are good reasons for this: when we humanise the world, we may prevent ourselves from understanding the lives of other organisms on their own terms. But are there things this stance might lead us to pass over – or forget to notice? The biologist Robin Wall Kimmerer, a member of the Citizen Potawatomi Nation of the Great Plains region of the United States, observes that the indigenous Potawatomi language is rich in verb forms that attribute aliveness to the more-than-human world. The word for hill, for example, is a verb: ‘to be a hill’. Hills are always in the process of hilling, they are actively being hills. Equipped with this ‘grammar of animacy’, it is possible to talk about the life of other organisms without either reducing them to an ‘it’, or borrowing concepts traditionally reserved for humans. By contrast, in English, writes Kimmerer, there is no way to recognise the ‘simple existence of another living being’. If you’re not a human subject, by default you’re an inanimate object: an ‘it’, a ‘mere thing’. If you repurpose a human concept to help make sense of the life of a non-human organism, you’ve tumbled into the trap of anthropomorphism. Use ‘it’, and you’ve objectified the organism, and fallen into a different kind of trap.

Entangled Life by Merlin Sheldrake

Hills are always in the process of hilling, they are actively being hills.

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