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MagicandtheMachine:Notes on Technology and Animism in an Era of Ecological Wipe-Out by David Abram

Ahallmarkofthepuzzlingerawearelivingthroughisaremarkablejuxtaposition

oftwoapparentlycontrarytrends.Amongmanycirclesandsphereswithinsocietythere

existsabuoyantsenseofpossibility,anupbeatandexpectantoptimismwithregardto

thenearandlongtermfuture.Yetinothersocialcircles,someofwhichoverlapwith

thosejustmentioned,thereisaspreadingdespondencyandgloomthatweighsdown

personswhenevertheycontemplateourcollectivefuture,anoverwhelming

hopelessnessthatinterfereswiththeirabilitytoevenenvisionalivablefuturea

generationortwofromnow.

Theseverydifferentcollectivemoodsaregenerally–thoughnotalways–carried

bydifferentgroupsofpeople.Thosewhospendamajorityoftheirtimeengagedwith

newmedia,orwhorarelyventureoutsidethebustlinglifeofourlargecities,arewitness

andsometimespartytotheunceasingcreativitythatbringsstunningnewinventions

and–withthem--newformsofassociation,communication,andentertainmentinto

ourliveswithanunprecedentedrapidity;thesearethosewho,inevitably,find

themselvesfilledwithhopeandanasenseofopenandunboundedpossibilitywhen

askedtoreflectuponthefuture.Formanyofthesecitizensofthepresent,the

possibilitiesareendless;manyintuitthatnewtechnologiespromiseevergreater

freedomtoourkind.Theyanticipate,withasenseofwonderborderingonawe,the

adventofevermorecomplexrobotics,andtheabilityofnanotechnologytoeliminate

manyoftheworld’sills–theylookforwardtotheeradicationofdisease,andthe

chanceforhumankind,augmentedbyorintandemwithnewtechnologies,to

determineourownfutureandtospread,soonenough,beyondtheearthtoother

planetsandbeyond.


Thentherearethosepersonswhospendagooddealoftheirtimeoutsidethe

largeurbanandsuburbancenters,oratleastoutofdoorswithinthosecities,andhence

indirectrelationtothewider-than-humancollectiveofearthlylife;itismanyofthese

thatarebesetbyadeepeningmalaise.Attendingtotheirfalteringcropsornotingthe

dwindlingsnowpackonthemountainsabovetown,puzzledbytheshiftingmigration

patternsofbirdswhoseflocksnolongerreturntotheregion,wonderingattheblight

that’sshrinkingtheleavesontheforesttreesandalarmedbythenorthwardadvanceof

yetanother,insect-borneillnessinfectingmoreandmorefriendseachyear,manyfind

themselvesinadeepeningstateofshockregardingtheterrifyingsignsofecological

breakdownandrunawayclimatechange.They’veallowedafewyearsforthisrecent

hiatusintheseasonalpatterntorightitself,butwhentheexpectedcorrectionfailsto

materialize--whenthepatternsthey’veknownfromchildhood,andfromtheir

grandparents’childhoods–neverseemtoreassertthemselves,thenanuncannyform

ofanxietybeginstodarkentheirdreamsandlendabittertastetotheirsalivawhenever

theyswallow–ananxietythatseemslessforthemselvesorevenfortheirchildrenthan

itisforthewholeofthebreathinglandscapethat’ssupportedandsustainedevery

aspectofhumanlifeuntilnow;suddenlythisterrain,thetaken-for-grantedgroundof

ourlivesandtheenablingbackdropforallourconviviality,seemsunsureandunstable.

Yet–asI’msuremanyofyouwouldattest–thesetwoverydifferentoutlooks

arebynomeanscarriedbyentirelydifferentgroupsofpeople;theycanalsobefeltby

theverysameindividualsatdifferentmomentsoftheirlife,orevenatdifferent

momentswithinaday.Thisisespeciallytruenowthatalmosteveryvocation(andthe

preponderanceofcontemporarysociallife)involvesregularlyengagingtosomeextent

withdigitaltechnologyandsobeingexposedtothecreativityanddynamismofits

ongoingevolution.Andeventhosepersonsentirelycaughtupwithinthehuman

hubbubofurbanlifeorwhollyenmeshedinonlineformsofinteractioncannolonger

avoidcomingintocontactwithnewsofecologicalcalamity;eveniftheircityhasnotyet

succumbedtorollingpower-outages,orhaditsstreetsinundatedbytherising

floodwaters,theystillregularlybumpintoimagesofintensifyingforestfiresandnever-


before-seenhurricanewindsasthoseimagesandvideo-clipsbouncearoundthedigital

ether.Thecoverageofnewsregardingthemore-than-humannaturalworldbymodern

mediaremainscrazilyminisculerelativetothecoverageofexclusivelyhumangoingson

--ofhumanviolenceandpersonalscandals–yetnoteventhemostblinkerednews

organizationscanavoidspeakingoftornadosandtsunamiswhenthesethreatenlarge

swathsofthehumanpopulation.

Andsoweallcomeintocontactwithbothtrends,andsomepersonsareafflicted

–thoughatdifferentmoments–bybothmoods.Atonemoment,shefeelsthe

shudderinghorroroftheextinctionspasmnowgrippingourplanet,atanothershe’s

enlivenedbygiddyoptimism,inspiredbythetechno-utopianzealthatcourseslikea

riverofmoneythroughtheworldofsoftwaredevelopment,socialnetworkapps,and

high-techinnovation.Inthosewhoareregularlycapturedbybothstatesofmind,we

mightexpecttoseethesecontrarymoodsbegintoblurandblendintosomethingnew

andinsightful–anunderstandingofhowthesetwointensifyingdynamicsactually

informoneanother.Butsuchisnotthecase;thetwostatesofmindareso

incommensurablethateachseemsunabletocommunicatewiththeother,andsosuch

personsarebuffetedbackandforth,sometimesafloatwithtechnologicaloptimism,at

othertimesstruckdumbwithaforebodingthatseemstointensifywitheachpassing

season.

How,then,canwemakesenseofthiscuriousjuxtaposition?Whataretheactual

relationsbetweenthesetwoapparentlycontrarytrends–deepeningecological

catastrophe(withitsattendanttoneofmelancholyandtheeasewithwhichitprovokes

theapocalypticimagination)andrapidlyburgeoningtechnology(withitsattendant

technologicalutopianism)?Aretherehiddencausallinestobedrawnbetweenthese?Is

itpossible,forinstance,thatthemanynewandonrushingtechnologiescurrently

burstingonthescenearearrivingjustintimetoavertecologicalcatastrophe–indeed,

havetheybeensomehowcalledintobeingbytheunprecedentedstressinwhichour

planetnowfindsitself?Isitnotlikelythatthenewformsofconnectivityenabledby


digitalmediaholdthepossibilityforunprecedented,rapidsocietaltransformationto

meetthebiosphericcrisesnowuponus?

Or,onthecontrary,istheintensiveminingandmanufacturenecessarytothe

newtechnologiesakeyfactorintheemergenceoftheseworldwideenvironmental

stresses?Obviouslytheburningoffossilfuelneededtopoweranearliergenerationof

technologies—includingtheelectricitythatlightsourcities,heatsourworkplaces,and

firestheautomobiles,trains,andairplanesuponwhichwe’vecometodepend,andthe

shippingroutesthatundergirdsomuchofcontemporarycommerce—hasbeena

primaryfactorintheonsetandintensificationofclimatedestabilization,asthe

extractionofsuchfuelhasplayedalargeroleinthedegradationofinnumerablelocal

ecosystemsandtheconsequentdamagetootherspecies.Still,wemaywonder:Does

theemergenceof“BigData”madepossiblebydigitaltechnologynowenableresearch

thatpromisestoalleviatethoseverystressesontheplanet;isnotthewidespreaduseof

computermodelingandsimulationsnowhasteningtherapiddeploymentofsustainable

andsustainingwaysofharvestingenergythatmightenhance,ratherthandeplete,the

integrityofthewaters,thewinds,andhesoils?

Withoutadoubtthereexistacomplexrangeofrelationships—somesubtle,

somemoreexplicit—betweentherapiddeteriorationofecologicalintegritiesandthe

rapidgrowthofdigitaltechnologies.HereIwillfocusprimarilyonsomeunnoticed

perceptualand,toalesserextent,psychologicaldynamicsthatholdbetweenthesetwo

contrarytrends.Attentiontotheperceptualdimensionofourrelationshiptothe

enfoldingearth,andtothesensoryrelationshipsthatwesustainwiththemyriadnew

technologiesconstantlyclaimingourengagement,mayseemanoverlysubtleand

indirectapproachtothesemassive,materialtrendsnowsoprofoundlyinfluencingthe

humancollectiveandthemore-than-humanworldinwhichhumankindisembedded.

Yetsensoryperceptionisanunderlyingelementinbothofthecontrarydynamicswhose

hiddenrelationswearehereseeking;sensoryexperienceisacommondenominatorin

bothourrelationtotechnologyandourrelationtotherestoftheanimateearth.Andso


carefulattentiontotheperceptualdimensionmaythrowintocuriousreliefthe

interactionbetweenthesetwodifferentbutoverlappingspheresofhumanexistence.

*

Anextendedargumentlacedthroughmanyofmywritings[thoughlaidout

withspecialcare,andwithanabundanceofevidence,inmyfirstbook,TheSpellofthe

Sensuous],concernsthehumanpropensityforanimisticengagementwithanyaspectof

theperceptualfield.Iusetheterm“animism”fairlybroadly,torefertotheperceptual

stylecommontomanyindigenous,huntingandgatheringcultures,whosediscourse

simplydoesnotbearanyhardandfastdistinctionbetweenthingsthatareanimateand

othersthatareinanimate.Rather,formosttraditionallyoral,indigenousculturesthat

weknowof,anyandeveryphenomenonispotentiallyanimate.Tothemembersofsuch

communities,allthingsareassumedtohavetheirownpulse,theirowninner

spontaneityordynamism.Allthingshaveagency,thecapacitytoact–althoughsome

things(likerocksormountains)clearlymovemuchslowerthanotherthings(like

walrusesordragonflies).Suchassumptions,or–moreprecisely--suchstylesof

perception,showthemselvesinexceedinglydifferentwaysindiverseindigenous

traditions,yetWesternethnologistsinthelatterhalfofthenineteenthcenturycould

nothelpbutnoticethisremarkablecommonalityamongthedivergenttribesthey

encounteredandstruggledtostudyandsometimesmanagedtolearnfrom.Inthe

shorthandcommontosomeoftheseearlyanthropologists,themembersofsuch

culturesseemedtorespondtotheirsurroundingsasthoughallthingswerealiveand(at

leastpotentially)aware.Further,fromtheanimisticperspectiveitseemedthatallthings

werefelttohavethepowerofmeaningfulspeech.Allthingswereexpressive(although,

ofcourse,veryfewofthemspokeinwords).

Theconventionalinterpretationofsuchwaysofencounteringtheworld,

amongsocialscientists,hasheldthattraditional,tribalpersonsareconfusedly

projectinghumanattributes–suchaslifeandconsciousness–intononhumanand

ostensiblyinanimatephenomena.Yetarangeofrecentresearchhascalledsuchfacile

interpretationsintoquestion.Somescholarshaveshownthattheearlyanthropological


interpretationofanimism—asachildlikeprojectionofsoul,orspirit,intopurely

materialphenomena—itselfrestsupontheverymodernassumptionthatthehuman

soul,ormind,isthoroughlydistinctfromthebody,anassumptionunderminedbymuch

currentresearchandreflection.Othershavearguedthattheanimisticexpectationof

vitalityandawarenessinother-than-humanphenomenamustbeunderstood,firstand

foremost,asahighlypracticalwaytonavigatethroughtheuncertainandoften

unpredictableworldofwildnature.Anticipatingsomemodicumofactiveagencyin

everyphenomenononeencountersensuresthatonewillstayexquisitelyattentiveto

thethingsthatsurround,andsowillbelesslikelytosuccumbtonon-apparentbut

neverthelesslethaldangers,fromstealthypredatorstofallingboulders.[[see,for

instance,StewartGuthrie,FacesintheClouds;aswellasmanyoftheessaysinGraham

Harvey,ed.,AHandbookofAnimism]].

Myownworkhascontributedtothisreappraisalofanimismbutfromamore

experiential,phenomenologicaldirection.Ihavesuggested,andmarshaledmuch

evidencetodemonstrate,thatanimisticperceptionisutterlynormalforthehuman

organism(akindofdefaultsetting–touseatechnologicalmetaphor--forourspecies).

Thatindeed,intheabsenceofinterveningtechnologies,thehumansenses

spontaneouslyencounterthesensorialsurroundingsasafieldofsensitiveandsentient

powers.Ourmostimmediateexperienceoftheearthlyworld,andofthemyriadbodies

thatcomposethisworld,isofamultiplyanimatecosmoswhereinnothing,nosensible

presenceorbody,isdefinitivelyvoidofexpressiveagencyorlife.

Tobesure,suchparticipatoryexperienceisveryfarfromourcurrentfeelfor

thingsinthemidstofcontemporary,hypermoderncivilization.Fewpeople,today,when

they’recyclingpastastandofoaktrees,sensethatthosetreesaresensingthem;wedo

notfeelthebreezegustingaroundusasasensitiveandsentientpresence,andupon

arrivingatourplaceofworkandsettlingdowntotheday’stasks,wedon’tconcern

ourselvesthatthechairswesitinregisterourpresenceorthatthewallsoftheroomare

affectedbywhatwesayordo.


Itiscommonlyassumedthatsuchanimisticintuitionshavevanishedfrommuch

ofthecivilizedworld–thatanimismwasinitiallydispelledbythespreadofthegreat

religioustraditions,andthenmorethoroughlybanishedbythespreadofthevarious

sciences–andhencethatsuchparticipatoryexperienceislargelyalientoindustrialand

technologically-informedhumankindinthetwentiethandtwenty-firstcenturies.My

ownresearchsuggestsotherwise.Itisnotonlythatdiverseaboriginaltraditionshave

continuedtounfurlanddevelopinvariouspocketswithinwesterncivilization,andto

contributeelementsoftheirown,deeplyparticipatorylifewaystothecolonialpowers

thattriedtosubjugateorsubsumethem.Butalsothatthedominant,westernculture

itselfhasitselfbeendeeplyinformedandaffectedbyintenselyparticipatory,animistic

formsofexperience.

ForasI’vealreadyimplied,animisticexperience–theinstinctiveexperienceof

reciprocityorexchangebetweentheperceiverandtheperceived–liesatheartofall

humanperception.Whilethisprimaryparticipatoryexperiencemaybedisplacedbyour

engagementwithparticulartoolsandtechnologies,itcanneverentirelybedispelled.

Rather,differenttechnologiestendtocaptureandchannelourinstinctive,animistic

proclivitiesinparticularways.

Forexample,oneearlytechnologythatprofoundlyalteredourhumanrelationto

theanimateearth–atechnologywhichthoroughlyconditioned,andopenedtheway

for,allsubsequenttechnologiesarisingintheWesternhemisphere–istodayso

ubiquitousthatwetendtotakeitforgranted,andforgetthatitisindeedatechnology:

thealphabet.

Thealphabet–whichwasfoundationaltomanyofthecollectivehabitsandcognitive

patternsradiatingfromtheMediterraneanthroughoutEuropeandultimatelythe

Americas–isthoroughlyimplicatedintheoriginofallthreeofthemonotheistic

traditions(thethreeReligionsoftheBook),asitwasformativeforthebirthofwestern

philosophyinancientAthens.Muchlater,withtheadventoftheprintingpress,the

alphabetcatalyzedtheProtestantrevolutionandtheEuropeanEnlightenment,enabling

theinventionandspreadofWesternscience.Indeedthisremarkabletechnologyhasso


thoroughlyinformedthethought-styleofthishemispherethateverythingcommonly

termedWesterncivilizationshouldmorepreciselybespokenofasalphabetized

civilization.

Uponlearningtheextenttowhichphoneticliteracyfiguresintheriseof

monotheismandlater,theextenttowhichtheproliferationofreadingandwriting

madepossiblebytheprintingpressfiguredinboththeProtestantandthenthe

ScientificRevolution,mostpersons–likemostscholars–concludethatreadingand

writingdirectlyenableaformofreasonorrationalitythatrapidlyloosensandbreaks

freefromthesuperstitious,animisticbeliefstowhichnon-writing,oralculturesare

presumablyprone,andtowhichmostcitizensofEuropeanandAmericancivilizationare

presumablyimmune…Ihaveargued,however,thatalphabeticliteracycanbestbe

understoodasahighlyconcentratedformofanimism.

Considertherefusalofourindigenousforbears–andtheindigenousallies

amongus–toassumethatlanguage,ormeaningfulspeech,isanexclusivelyhuman

power;pondertheirassumptionthatallthingshaveatleastthepotentialfor

meaningfulutterance.Considerthepropensityofsuchoralpersonstofindthemselves

beingaddressed,orspokento,byvariousotherbeingsinthevisible,sensible

surroundings–bybirds,byCoyote,bythetracksofanimals,bytherustling,whispering

leavesofanaspentree,orevenbytheblossomsofaparticularmedicinalherb–it’s

stemsbouncingandwaving,whenoneisoutsearchingthewoodsfortherightcurefor

aclient’sillness.Totheanimisticframeofmind,anysoundcanbeavoice,any

movementcanbeagestureladenwithexpressivemeaning.

Now,considertheactofreading,say,themorningnewspaper.Youcomeinto

thekitchen,brewacupofcoffee,pickupthepaperandfocusyoureyesuponthe

writtenletters,uponthosebitsofinkarrayedinlinesacrossthepage.Andstraightaway

youhearvoices–thephantomvoiceofthewriter,orthevoiceofthepresidentandthat

oftheGermanChancellorAngelaMerkelastheyconverseattheG20meetinginTurkey.

Youhearconversations,andyouseevisionsofeventsunfoldinginotherplaces.Thisis

animism,folks!MaybeIcanillustratethiswithasimpleexperiment,here…


DemonstrationwithCard:

Weseewhatitsays.Itsayssomethingtous.Itsays,itspeaks.Thisisnotthat

differentfromaHopielderwhoiswalkingoutsidethepueblowhenshenoticesarock

coveredincrinklyredandgreylichens.Shefocuseshereyesonthelichen,andsuddenly

hearstherockaddressingher.OraLakotamanouthuntingintheforestwhoisstopped

shortbyaspiderweavingitsdelicatewebbetweentwobranchesacrossthetrail.He

focuseshiseyesuponthespider,lettinghimselfbedrawnintoatranceasheseesher

setthesilkenstrutsofherweb,andthenunexpectedlyhears,orratherfeels,thespider

speakingtohim.It’sthesamewithournewspaper:weletourfocusbedrawnbya

particulararticle,andwefocusourgazeupontheseostensiblyinert,inanimatebitsof

inkonthepage,andstraightawaywefeelthepagespeakingtous;wehearspoken

words,weseevisions.Muchasotheranimals,plants,andeven“inanimate”riversonce

speaktoourindigenous,oralancestors,sothe“inanimate”lettersonthepagenow

speaktous!Thisisaformofanimismthatwetakeforgranted,butitisanimism

nonetheless,asmysteriousasatalkingspider,oraspeakingboulder.

Andinfact,itisonlywhenapeoplelearnstoreadthesewrittenlettersthatthe

landbeginstofallsilent.Onlyasoursensestransfertheiranimatingmagictothe

writtenworddothetreesbecomemute,theotheranimalsfalldumb.

Becausereadingisanintenselyconcentratedformofanimism.Tolearntoread

wehadtobreakthespontaneousparticipationofoureyesandearsinthesurrounding

landscape,wheretheyhadceaselessconvergedinthesynaestheticencounterwith

animals,plants,clouds,mountainsides,andstreams,inordertorecouplethosesenses

ontheflatsurfaceofthepage.Idon’tknowaboutyou,butIrememberverywellthe

intensitywithwhichIhadtotrainmyvisualfocusuponthelettersinordertomakeeach

lettertriggeraspecificsoundmadebythehumanmouth.TothepointthatwhereverI

nowseetheletterKIhear“k”,wheneverIseeanMIhear“mmm.”Sowhereourtribal


ancestorsonceengagedinananimisticparticipationwithtrees,benttwigs,animal

tracks,cliff-faces,andcloudshapes,wenowpracticethesamethingwithourownsigns,

ourownscratchesandscripts.Andwhilethetracksofbearorthebouncingbranchofa

sprucetreemightspeakinstrangeways(andsayveryweirdorunexpectedthings),the

writtenlettersalwaysspeakwithahumanvoice.Literacyisaformofmagic;aformof

animisticparticipationsointenselyconcentratedthatithaseffectivelyeclipsedallofthe

otherformsofparticipationinwhichweonceengaged.

Andso…farfromenactingaclearbreakwithanimism,andfromthenon-rational

formsofexperiencetowhichoralcultureswereprone,alphabeticliteracycanbe

recognizedasaparticularlypotentformofanimism,onewhichshiftsthelocusofmagic

–ormeaning–awayfromourinteractionswiththewider,animatelandscapeorplace

totherelationbetweenourselvesandourownsigns.Onlyasalphabeticliteracycomes

intoapreviouslyoralculture(oftenbrought,first,byChristianmissionariesteaching

howtoreadtheGoodBook)doesthatculturegetthecuriousideathatlanguageisan

exclusivelyhumanpossession–anditisatthatmomentthatthelandbeginstofall

mute.Itnolongerspeaks,whichistosay,thelivinglandnolongerisfelttoholdand

carryitsownmanifoldmeanings.Theonlyrealmeaningsthatcanbesaidtoresidein

thesurroundingeartharethosethatwehumanschoosetogivetoparticularlandforms.

Increasingly,thesurroundingearthcomestobeseenasalargelypassivebackdrop

againstwhichhumaneventsandhumanhistoryunfolds.

*

Wemightwonderifthereissomethinginherentlyunstableinthisstateofaffairs.

Ifhumancultureevolvedfor100,000to200,000yearsinathoroughlyanimisticcontext,

whereinourancestorswereattentivelynegotiatingrelationships–sometimesfraught

andsometimesnourishing--withmosteveryaspectofthesensuouscosmos,thenithas

beenonlyatinyshredofthattimesincevarioushumangroupsbegantoenterintoa

moreexclusiveinterchangewiththeirownwrittensigns,andsobegantoexperience


therestofnatureasasetofphenomenawithoutsentienceorsubjectivity.Theuncanny

solitudeinwhichliteratehumankindfounditselfwasoffset,nodoubt,bythe

remarkablefreedomgrantedbythewrittenword,bythenewcapacityitbroughtfor

reflectionandpersonalcultivation.Andyetitwasanuncannysolitude,aweird

lonelinessinrelationtotherestofalandthathadoncespokentohumankindina

multiplicityofexpressivetonguesandgestures.Ifthatwiderandmorediverse

conversationhadbeenourfeltcontextfor98or99percentofourtenure,ascreatures

ofculture,withinthisbroadbiosphere,thenthatexperiencemusthaveshapedagreat

dealofwhoweare,andhowwestillfeelourselves,informingeventheshapeofour

imagination.Somehunkering,someyearningforalesssolitarymodeofexistence,

wouldprobablystillpulsewithinourneurons,motivating–unbeknownsttoour

consciousawareness–thedreamswestrivetocreate.

*

Soanyway,I’vejustsketchedoutakindofphenomenologicalorsensorial

analysisofoneofthemostconsequentialofwesterntechnologies–thetechnologyof

thealphabet.Andofcourseit’sthealphabet,andthenewdistancethealphabetgaveus

fromthemore-than-humannaturalworld,thatenabledandsetthestageforallofthe

later,machinicinventionsthattookshapeinthewesternworld,fromthesteamengine

totheautomobileandtheairplaneandspace-flight.Thealphabetwastheaudacious

andsimplecommunicationtechnologythatopenedthewayforthemanyinnovationsin

electronicinterchangethatburstuponthesceneinthelastcenturyandahalf,fromthe

telegraphandthetelephonetotheradio,fromcinemaandtelevisiontothepersonal

computer.

Solet’sconsiderafewofthenewtechnologiesthathavebeenmusclingtheir

wayintoourlivesandlivingspacesoverthelastdecade.Howdothesenew,digital

technologiesaffectoursenses,andoursensorialrelationtothesensuousworldaround

us.If,asIhavebeensuggesting,themostordinary,humanexperienceofthesensuous


surroundings–intheabsenceofinterveningtechnologies–isofamultiplyanimate

worldwhereinnoentity(whetheracrow,oraforest,orariver,orastormcloud)is

definitelyvoidofexpressiveagencyorlife,howdoournew,digitaltechnologiesmake

useof,co-optortransformthisinstinctiveparticipationbetweentheperceiverandwhat

heorsheperceives?Well,let’ssee…

Considerourcuriouspropensityfordesigninggadgetsthattalktous.ThefirstIwas

awareofwasatalkingrefrigeratorinafriend’shouse.Thethingwouldactuallygreet

himwhenheopenedtherefrigeratordoorforthefirsttimeeachmorning:“Good

morning,Philip;it’s6:15.”Itwouldspeakupwhenevertheice-boxwastoofull,or

neededdefrosting,orthelightbulbneededchanging.Didmyfriendneedthis?Idon’t

thinkso;presumablyhecouldtellthatthelightbulbneededchangingbecausethelight

didn’tcomeon.Butforsomereason,helovedit.WhenIwentlookingforthisonline,I

foundthis:

Putthechocolatedown!ThetalkingdietfridgethatkeepsyourweightincheckUPDATED:04:20EST,11January2012

• ThenewThinQSmartrefrigerator,whichgoesonsaleintheUKforaround£2,000laterthisyear,hasanin-builtdietician,whichcanbeprogrammedtokeepaneyeonwhatyou'reeating-andtellyouwhenyou'vemadeanunhealthychoice.LG'sSmartfridgescanseveryitemthatgoesinandcansuggesthealthyeatingoptionstousers UsersprogrammetheirBMIandweightlosstargetsintothefridge,whichthenusesin-builtsmartcameraandvoicerecognitiontechnologytoascertainwhoisopeningthefridge.Itcanthenaccessthatperson'sdetailsandusethemtosuggesthealthieroptions,recipesandmealideas.Thecompany,LG,saysthattheirvoicetechnology“makescommunicatingwithLG’ssmartrefrigerator(orwithournewsmartwashingmachineorsmartoven)muchlikechattingwithaclosefriend.”

Then,ofcourse,there’sSiri,thehumblevirtualassistantthat’stuckedinsideyour

friendlyiPhone.Andwhosomeofuswastealotoftimetryingtohaveintelligent


conversationswith.Sometimesshe,orhe,seemsprettydarnsmart.Asyoumight

expect,Siriisreallyprettygoodatmath.Evenifyouaskhimorhertodividezeroby

zero,you’llgetaprettysolidanswer.Siri,whatiszerodividedbyzero?Siri,Whichcame

first,thechickencrosstheegg?Howmuchwoodwouldawoodchuckchuck…

Afterawhile,though,mostpeoplerealizethattherelationshipisnotgoingtogetvery

far.Butit’snicetohavesomeone,orsomething,totalktowhenyou’relonely.

Butisn’titobviousthatbyprogrammingourdeviceswith“naturallanguageuser

interfaces”wearejusttryingtorecreate,inaclumsyfashion,somethingofthatold,

ancestralsenseoflivinginaworldwhereallthingshavethepotentialforexpressive

speech?Imeanwe’retrying,we’retryingtorecreatethatmagic.Butitdoesn’treally

satisfy.Indeedit’saprettypaltrysubstitute…Because,afterall,theonlythingsthatnow

speaktousareourownartifacts,ourhumanlyengineeredappliancesandautomobiles,

andso,despitetheflimsygesturetowardakindofmagicalreality,thefactisthatwe’re

stillspeakingonlytoourselves,tothingsthatwehaveprogrammedtotalkbacktous.

Andso,aftertheinitialnovelty,whichmaybelastsaboutthreeminutes,there’snothing

herethatcansurpriseus,oryieldasensethatwe’reincontactandinterchangewith

powersorbeingsthatarestrangelydifferentfromourselves.

Worstofall,theseartifactstalkentirelyinwords,indeedtheyspeakourown

languageofEnglishorFrenchorChinese.Buttheyspeakitwithoutanyaffect,without

anyfeelingwhatsoever;thewordssometousnotasanexpressionofhowthat

refrigerator–withit’ssleekpaintjobanditscoolcompartmentsladenwithwilting

lettuceleavesandmayonnaiseandsomeforgottenpicklesnowgrowingblackandfuzzy

withmold–notasanexpressionofhowtherectangularintelligenceofthatrefrigerator

actuallyfeels,butasthesterileandendlesslyreiteratedbodilessmonotonereflecting

onlythemonotonousboredomofaseriesofprogrammersworkinginsterilefactory-

spaces.Farfromopeningasenseofwonder,theseartifactsofferonlyashamfacsimile

ofwonder,andspeakingwiththemdrawsoneintoanairlessspacewherefeelingfalls

away,avapidandvirtualzonewhererealwondergoestodie.


Butofcoursetalkingobjectswasonlythebeginning.Let’sturnourattentionto

therealtechnologicaltransformationcurrentlyunderway,therapidadventof

“ubiquitouscomputing,”otherwiseknowastheInternetofThings,or--appropriately--

“EnchantedObjects.”

Thisparadigmisalsodescribedaspervasivecomputing,[1]ambientintelligence,[2]ambientmedia[3]“thingsthatthink’or'everyware'(insteadofhardwareorsoftware,nowits‘everyware’).[4]

Thisisthegrowingtrendtowardsembeddingmicroprocessorsinallsortsofeveryday

thingssothatthosethingscancommunicatewitheachother,aswellaswithus.It’s

knownastheinternetofthings,becausetheseobjectswillbeexchanginginformation,

steadily,withtheinternetsothattheywillbeabletofigureoutallsortsofproblemsfor

you.Forinstance,umbrellasthatstartglowingwhenthere’saforecastforrain.

Doorbellsthatringwithadifferentsoundforpeopleyouknowthenthesoundfor

strangers,ordoorbellsthatstartringingwiththesignaturesoundofyoursonoryour

daughter,oryourspouse,wheneverthatfamilymemberisonherwayhome.Thebig

visionanimatingallthisisthatofbuildingintelligence,oratleastcomputingpower,into

allofthethingsthatwealreadyuse,notjustrefrigerators,butcoffeepots,bicycles,

shovels,toys,etcetera.

Trashcansthatonlycalltohavethegarbagecompanypickthemupwhentheyare

completelyfull.Andofcoursewearabletechnologyaswell,notjustwatchesandglasses

butclothingwithallsortsofsensorsandsoftwarebuiltintoit,sothatyouandIbecome

oneofthethingsthatareconnectedtoandthroughtheinternettoalltheother

thinkingthingsaroundus.Likethejacketalreadydesignedthatgivesyouahugevery

timesomeonelikesyourFacebookpost.Lastsummer,BritishAirwaysgavepassengers

flyingfromNewYorktoLondonblanketsembeddedwithneurosensorstotrackhow

theywerefeeling.Apparentlythiswasmorescientificthansimplyaskingthem.


Whenthefiberopticswovenintotheblanketturnedred,flightattendantsknew

thatthepassengerswerefeelingstressedandanxious.Blueblanketswereasign

thatthepassengerwasfeelingcalmandrelaxed.

Sointhiswaytheairlinelearnedthatpassengersweremoststressedwhentheairplane

wasbouncingaroundinturbulence,andthattheyweremostrelaxedwhentheywere

sleeping.Isn’tthatbrilliant?

Andwithsensorsembeddedinthedoorsandthewallsofbuildings,aswellasin

ourclothing,storeswillrecognizeuswhenwewalkin,greetingusbynameand

displayingonourheadsetsorglassesthemanyitemswemostliketobuy,orshould

buy,anyway,becauseoursmartrefrigeratorathomesayswe’rerunninglow.Indeed,

withthefacialrecognitionsoftwarethat’savailableontheinternet,we’llbeabletosee,

abovetheirheadsthenamesandpedigreeofeverypersonwemeetonthestreet,as

wellastheircriminalrecord.Isn’tthatcool?

Let’sleaveaside,forthemoment,theslightconcernthattransnational

corporationsaswellastheNationalSecurityAdministrationwillthushaveaccessto

everyfacetofourpersonallives,sinceprettymucheverythingwetouchwillrecordand

senddataregardingthatinteractiontotheintegratedglobalnetworkofthings,

generatingmoreandmorebigdata.Andlet’sputasidetheminorinconveniencethat

onceourautomobiles,ourhouses,andourutilitiesandourbodilyclothingallbecome

electronicallyintegratedinthisway,varioushackerswithamodicumofcreativitywillbe

abletosendwholecitiescareeningintochaos…Butisn’titobviousthatthiswholehuge

trend,whichisostensiblymotivatedbytheaimforever-greaterconvenienceand

efficiency,istacitlydrivenbyanimpulsetorecreate,somehow,theanimisticexperience

commontovirtuallyallofourtribalancestors?Theexperienceoflivinginaworld

whereineverythingisalive,awake,andaware?Whereinriversfeelthepresenceofthe

salmonswimmingwithinthem,whilethegroundfeelsourstepsandtheoaktreessense

ourpresence,andthemoonisnourishedbyourprayers,andtheshadowofasacred

mountainholdsblessingsforthosewhostepwithinit?


Andmaybethisattempttorecreatethatoldexperienceofintimacywiththe

worldarounduswillactuallysucceed.It’scertainlygivingrisetoallsortsoffascinating

gadgetsandgizmosandwhimsicalinventions.Butit’salsoboundtodisappoint.Because

thedifficultmagicofindigenousexperience,theutterweirdnessanddarkwonderthat

livesinanydeeplyindigenous,place-basedrelationtotheearth,isthefeltsenseof

beingincontactandcommunionwithformsofsensitivityandsentiencethatare

entirelydifferentfromone’sown–theexperienceofbeinginfeltrelationwith

intelligencesthatareradicallyotherfromone’sownhumanstyleofintelligence.From

praisingandsometimespropitiatingawholerangeofelementalandoftendangerous

powers,someofthemtinyandsomeofthemvast,thatcomposeorinformorinhabit

thesensuoussurroundings.

Butwiththeintelligentobjectsthatinhabitthealways-onlineworldofthe

internetofthings,well,there’snorealothernessthere.Imean,there’stheothernessof

thesoftwaredesigners,andoftheotherpeoplelivingintheirownwiredhouses,

althoughjusthowotheranybodywillbewhenwe’reallpluggedintothesame

integratednetworkandusingvariousformsofthesameelectronicdevicesisanopen

question.Butmypointisthatthere’snoradicalothernessinvolved;it’sallhumanly

programmed,anditsinhabitedbyhumansandourownhumanlybuiltartifacts;its

basicallyallabigextensionofthehumannervoussystem.Asweentermoreandmore

intotheworldofubiquitouscomputingandtheinternetofthingsthatthink,we

basicallysealourselvesfurtherandfurtherintoanexclusivelyhumanfieldof

interactions.Weenterintoabizarrekindofintra-speciesincest.

Yetit'stheothernessofthings–theweirdlydifferentawarenessofahumpback

whale,thestrangeperspectiveofanorb-weavingspiderspinningthecosmosoutofher

abdomen,themoodinessofathunderstorm,orthecomplexintelligenceofanold

growthforestdankwithmushroomsandbracketfungi,hummingwithinsectsand

hauntedbyowls–it'sthewild,more-than-humanothernessofthesepowersthat

makesanyattentiverelationwiththesebeingsagenuineformofmagic,atrancelike

negotiationbetweenoutrageouslydivergentworlds.


Withoutsuchradicalotherness,there’snomagic.Wanderingaroundinsidea

hugeextensionofourownnervoussystemisnotlikelytobringarenewalofcreaturely

wonderorarecoveryofancestralcapacities.Itmaykeepusfascinatedforatime,but

alsovaguelyunsatisfied,andsoalwaysthirstyforthenextinvention,thenextgadget

thatmightfinallysatisfyourcraving,mightassuageourvaguesensethatsomething

momentousismissing….Exceptitwon’t.

*

Let’slookcloseratoneaspectofthisbravenewworldthatmostofusare

alreadyusingquitealot:GPS,ortheGlobalPositioningSystem.Thisisaniftytechnology

thatsurreptitiouslycreptintoourliveswithoutmanyofusgivingitamoment’sthought.

It’seasyforustouse,it’sconvenient,anditjusthappenedtocomealongasanifty

elementwithinourcellphone,sowhynot?Withoutanypublicorprivatereflection,

mostpeoplejuststartedusingthisthingthatoftentalkstousinthatsoporificvoice:"In

fortyfiveyards,turnrightontoForestGlade….turnright.Infiftyyards,turnleftonto

CloudCukoolane.Intwentyyards,turnleftontoCloudCukooLane.Intwelvefeet,turn

leftontoCloudCukooLane.Trynottorunoverthechicken.[“Siri,whydidthechicken

crosstheroad?"]"In122yards,6feet,andthreeinches,turnright.Yourdestination

willbeinyourface.”Nobodyconsideredwithanycarewhatmightbelostifone

becomesdependentuponthistechnology:ourabilitytoorientinspace.Henceinthe

spaceofasingledecade,wehumansareforfeiting–areshort-circuiting–themost

ancientandvisceralattunementbetweenouranimalbodyandtheanimateearth,

whichisourorientingcapacity,ournever-entirely-consciousabilitytofindourway

aroundandthroughthelocalterrain.Thisissomethingweinheritedfromourprimate

ancestors,handeddowntothembyalltheotheranimalsinourevolutionarylineage,all

thewaybacktothoseancestralfishnavigatingtheoceans.(Thinkofthemigrating

salmonwhosomehowaftertwoorthreeyearsintheopenoceanfindtheirwaybackto

theverysameriver,theverysametributary,theverysametinystreamwherethey

werehatched.Considerthedeepsomaticattunementbywhichasalmonfeelsitsway

betweenfaintelectromagneticanomalies,ridingaparticularangleofsunasitfilters


downthroughtherippledsurface,glidingwithcertaincurrentsandplungingupagainst

others,dreamingitswaythroughgradientsofscentandtastetowardaparticularbend

ofgravelandstreamsideshadow.That’sourownancestry!)Likethosefish,andlikeall

ofourfellowmammals,ourbodieshaveco-evolvedwiththedynamicshapesand

patternsofthebreathingearth,asouranimaleyesaretunedtothetexturesoflightand

shadow,andourskintosubtlechangesintheair.Wearebornofthisearth,andsoare

primedtobeinrelationtoit;wecanfindourwayarounditmuchasanewbornisable

tofeelitswayacrossthemother’sbodytowherethemilkfountainsforth.Butnow,

usingGPSsystems,we’renolongerengagingthatoldrapportbetweenourbodily

sensesandtheearthlysensuous.We’renolongerlookingaround,unconsciously

noticingthevisualpatternsoftheplacewearein,nolongernotingtheshiftingshadows

andtacitlyregisteringvariouslandmarksaswepassthem,becausewe’resynapsedto

thescreen,ortakingourdirectionsfromSiri–who’stakingherdirectionsfroma

complexof32satellitesorbitingtheearthtwelveandahalfthousandmilesoverour

heads!Talkaboutdisplacements!Wenolongerknowwhereweareanymorewithout

GPStotellus;wenolongerreallyinhabitourplacesanymore,sincewe’relivingour

livesandinteractingwiththelocalearthpartlyviasatellite!Someofyoumustknowof

theresearchdonewithcabdriversinLondon…comparingMRIscansofthosecabbies

whohaveusedGPSforayearormorewithothercabbieswhorelysolelyontheir

experienceandtheirrememberedrelationtothestreetsofLondon.Thosewhoused

GPShadamuchsmallerhippocampusthanthosewhoreliedupontheirownbodily

intelligence.Ihaveseveralfriendswho,knowingmyownrichinterestintherelationto

place,havetoldmewithvaryingdegreesofdismaythatafterusingGPSforoverayear

tofindtheirwayaround,theyarenolongerabletofindtheirwaywithoutit.That’s

painful,andsad.It’stheforfeitingofsomethingsoold,soprecious,sointimatelyapart

ofusthatweneverevennoticedit,andsowedon’tregisterwhenit’sgone.

Sadderstill,usingGPS,wenolongerexperiencethedeliciousdeliriumofgetting

lost.Imean,reallylostoutinthewoodsorthemountains.Andsoweknowlonger

experiencetheincredibleheighteningofouranimalsenses,andthekeensynaesthetic


attentiontoeverynuanceandsubtletyofthelandaroundusthatistriggeredbygetting

lost…Here’sashortpoem,byDavidWagoner,thatgetsatwhatI’mspeakingof.It’s

called“Lost”:

Standstill.ThetreesaheadandbushesbesideyouArenotlost.WhereveryouareiscalledHere,Andyoumusttreatitasapowerfulstranger,Mustaskpermissiontoknowitandbeknown.Theforestbreathes.Listen.Itanswers,Ihavemadethisplacearoundyou.Ifyouleaveit,youmaycomebackagain,sayingHere.NotwotreesarethesametoRaven.NotwobranchesarethesametoWren.Ifwhatatreeorabushdoesislostonyou,Youaresurelylost.Standstill.TheforestknowsWhereyouare.Youmustletitfindyou. Imean,manypeoplehavespeculatedabouttheapparentabilityoftribal,

seafaringpeoplestofindtheirwayacrossthebroadoceanbytastingthewind,and

readingtheweather,andfeelingthechangeswithintheoceancurrents,byconversing

withthepatternsinthenightsky.Andindeed,manyanthropologistshavecommented

ontheuncannycapacityofindigenouspersonsoneverycontinenttoalwaysknow

wheretheyareinthevastlandscape,eveninadenseforestwithoutanyobvious

landmarks;aninnateorientingabilitythatcomesfrombeingonintimatetermswiththe

rockyground,withthelocalflora,withthecyclesofthesunandthemoonandthestars.

GlobalPositioningSystems–orGPS–seemtoreplicatethisinnatefairlymagical

capacitytoalwaysknowjustwhereweareintheland,butinsteadofthisknowledge

arisingfromourfelt,bodilyintimacyandrapportwiththemyriadplants,andelements,

andlandformsaroundus–thatis,fromourinternalrelationtotheenfoldingearth--

heretheknowledgearrivesasadisembodiedcalculationbyacomputerconstantly

receivingsignalsfromasetof32othermachinesorbitingtheplanetfaroutsidethe

earth’satmosphere.


Butit’snotjusttheGPSthatcomeswithoursmartphone,it’sthesmartphone

itself,thispieceofparaphernaliathatno-one,today,thinkstheycandowithout.The

smartphone–thisgadgetthatenablespeopleinotherplacestoreachusnomatter

whereweareorwhatwe’redoing,thatenablesustodialupafriendonthefarsideof

theworld–apersonwe’venotthoughtoforspokentoinyears–andthensuddenlybe

there,speakingtoherwayoverthereinJapan,whilesherepliestome,overherein

Indiana,whereIhearhervoiceinsidemyear,almostasifitsinsidemyhead,whilemy

voiceissoundinginsideherhead!Thisisquiteobviouslyanattempttorecreatethe

experienceoftelepathy,orclairvoyance–theabilitytoenterthemindofanother,orto

feelthementeringyourmind;toheartheirthoughtswithinyourownhead.Ortoknow

thingsthatarehappeningatadistance,eventsunfoldingfarawayfromyou,evenas

thoseeventsarehappening.Suchaphenomenon(whichmanymodernpeopledonot

believeexists)isnonethelessspokenof,inthemodernworld,as“extrasensory

perception.”Butthisname--extrasensoryperception–makesevidentthevery

mechanical,Cartesianviewthatwehaveofourbodilysenses.Thefactisthatthiskind

ofclairvoyanceisregularlyspokenof--and,Itrust,experienced--byindividualswithin

traditional,indigenoushuntingandgatheringpeoples.Butthereisnothingsupernatural

orextra-sensoryaboutit.Thephenomenonreliesentirelyupontheremarkablecapacity

ofourbodilysensestoplayoffofandblendandinformoneanother–acapacity

referredtoassynaesthesia–whenthosesensesfeelintoandparticipatethemanifold

facetsofthelocal,sensuoussurroundings.Whenanindigenoushunter,whiletrackinga

deerorperhapsabrownbear,tuneshisorhersensestothecallsandcriesofbirds,as

wellastothelocationandflightpatternsofthosebirds,andalsotothecallsand

movementsofothersmallanimals,whilealsosmellingtheairandwatchingtheshiftsin

thewindasitjostlesthebranchesorrattlestheleavesofnearbytrees,thenitoften

happensthathewillabruptlyreceiveanimageofthatdeerwhereitisforagingina

distantpartoftheforest,andifhequietlymakeshiswaytothatplacehewilldiscover

hispreyjustthere,atthatspot.Sensoryperceptionishereakindofglue,bindingone’s

individualnervoussystemintothelargerecosystem.I’llsaythatagain:sensory


perceptionherefunctionsakindofglue,bindingone’sindividualnervoussystemintothe

largerecosystem.Andwhenyouranimalsensesareallawake,whenyouareperceiving

yoursurroundingswithyourskinaswellasyourearsandyoureyesandyournostrils

sniffingthebreeze,itsometimeshappensthatyourbodybecomesapartofthelarger

Bodyoftheland,yourownfleshbecomespartofthewiderFleshofthisbreathing,

animateearth,andsoyoubegintofeelthingsandknowthingsthatarehappeningin

otherpartsofyourlargerBody,withinthebroadBodyoftheland.Indigenoushunters,

whohaveapprenticedthemselvestothemanifoldlifeofthelocalearthsincetheywere

children,actuallydependuponthiskindofsynaestheticclairvoyanceforregularsuccess

inthehunt.

Anditisthisold,ancestralexperienceofearthlyclairvoyance,whichdepends

uponananimisticsenseofthelandassomethingthat’salive--suchthatthisisoursmall

bodyandtheEarthisourlargerBody–it’spreciselythisoldexperiencethatIsuspect

we’retryingtoreplicatewithourcellphones:thissenseofbeingoverHERE,while

knowingwhat’sgoingonoverTHERE.

Sowhatisthedifferencebetweenthesetwoformsofclairvoyance,ofseeingor

sensingatadistance(neitherofwhich,bytheway,involvesanythingsupernatural)?

Oneofthese,mediatedbyourtechnology–bythesmartphone–worksbydissolving

distanceentirely,byovercomingourbodilyembedmentinaparticularplace,detaching

ourselvesfrommostofourbodilysensesinordertodialogwithothermindsthathave

similarlywithdrawnfromtheirsensesandtheirsensuouslocalesinordertoconnectup

inapurelycognitivemannerinavirtualrealmwecallcyberspace,aplacewithoutany

sensorialqualities,aplaceofno-place.Meanwhile,theage-oldanimisticmodalityof

clairvoyanceworksbyvirtueofourbodyandourbodilysenses,allowingsensory

perceptiontobindournervoussystemintothewiderecosystem,orbioregion,orplace.

Insteadofdivestingourselvesoftheplacewherewefindourselves,thisformof

clairvoyanceinvolvestuningone’sbodysothoroughlytotheplace,allowingsensory

perceptiontobindournervoussystemintotheencompassingecosystem,aligningour

bodysothoroughlywiththelargerbodyoftheplacethatwebegintosenseevents


happeningelsewherewithinthatecosystem.Usingouranimalbodytoempathizewith

andfeelintothewiderBodyoftheanimateEarth–thisvast,sphericalmetabolismin

whichallourindividualphysiologiesareembedded,anduponwhichourindividual

metabolismsalldepend.

Oneofthemisalargelymental,cognitivephenomenon,carriedonbyhumans

interactingonlywithotherhumans,andwithourownhumanlygeneratedartifactsand

symbols.Theotherisanintenselycorporealparticipation,suchthatourwholebodyis

engagedinanintimate,somaticparticipationwithotheranimalsandlocalplants(an

attunementsometimesheightenedbyrituallyingestingcertainherbsorparticular

mushroomsknowntobepoisonouswhentakeninquantity)whereinourbodycouples

itselftotheground,totherootedtrees,tothewindsandthewatersandbreathingland

itself.

IhopeIhaveatleastshedabitoflightonwhywe’resogrippedandfascinated

byourdigitaltechnologies,whytheyaresocompellingtous–sothatoncewe’reonline

andsynapsedtothescreenitsawfullyhardtounplugourselves.Becauseallthesesmart

phonesandintelligentobjectsawakenandstirsomethingmightyoldinus,abiophilic

proclivitylayereddeepinourgenome,apenchantforparticipationwithother-than-

humanpresences–animpulseforanimateinterchangewithbodieswhoseshapesare

verydifferentfromourown.Therenewalofthatold,animisticsenseofaworldallalive,

awake,andawarebringsanupwellingofwonder,oratleastananticipationofa

wondrouspossibilitywaitingjustaroundthecorner,andsoweremaintransfixedby

thesegizmos,searchinginandthroughourdigitalengagementsforakindofcontact

thattheyseemtopromiseyetneverreallyprovide:theconsummatecontactwith

otherness,withradicalalterity,withotherstylesofsensibilityandintelligencethat

thoroughlyexceedthelimitsofourownsentience.Yetthere’stheparadox,forthe

moreweengagetheseremarkabletools,thelessavailableweareforanyactualcontact

outsidethehumanestate.Indeed,themoreweparticipatewiththeseastonishing

technologiesthemoreweseemtosealourselvesintoakindofhumancocoon,andthe


moreouranimalsenses–whichhavecoevolvedwiththewinds,thewaters,thewhole

oftheanimateearth–themoreouranimalsensesareblunted,sothatwebecomeever

moreblind,evermoredeaf,evermoreimpervioustothemore-than-humanearth.Ever

moreoblivioustowhat’sactuallygoingoninthebody’sworld(whichisnothingother

thanthisbreathingbiosphere),evermorenumbtothedisappearanceofotherformsof

sentience.Evermorecallousandclosedtotheshudderingpainoftheearth.

Whichbringsus,finally,backtoourinitialquestion:Whatistherealrelation,if

thereisanyrelation,betweenthesetwoverydifferentcollectivemoods,bothso

presenttoday.Betweentheupbeattechnologicaloptimism,thegiddytechno-utopian

hopefulnessandzealthatcirculatesinoursocietytoday,andthemoodofecological

despondency,despair,andgrief,thatsomeotherpeopleseemtobefeeling?Well,

digitaltechnologyisindeedenablingmanyastonishinganddizzying,andevenmagical

things.Butallthisvirtualmagicistakingasteeptoll.Causeforalongtimeallthis

techno-wizardryhasbeenbluntingourbodilysenses,andsointerruptingtheinstinctive

rapportbetweenourcreaturelysensesandsensuousterrain.It’sbeenshort-circuiting

thespontaneousreciprocitybetweenouranimalbodyandtheanimateearth,disrupting

theveryaffinityandattunementthatkeepusapprisedofwhat’sgoingonintheterrain

aroundus–thesimple,somaticaffinitythatentanglesourbodywiththebodiesof

otheranimals,thatkeepsusincontactwiththelifeoftheforests,withwetlandsand

themoodyweather.Asaconsequence,caughtupinourfascinationwithour

technologicalscreensandourscreen-fittedgadgets,we’rewaymorealooffromthelife

ofthelandaroundus,andhencemuchlesslikelytonoticethesteadyplunderingof

thosewoodlandsandwetlands,thechokingofthewindsandthewatersbythefood

we’reeating,andtheautomobileswe’redriving,andthetoxicby-productsofour

industries.Astheseinsultstotheelementalearthpileup,asthewatersarerendered

lifelessbymoreandmorerunoffandoilspillsandgiantpatchesofplasticrotatingin

hugegyres,asmoreandmoreofthelocalplantssuccumbtothestressesofarapidly

warmingclimate,thesensuousworldofourbodilyexperienceisincreasinglyfilledwith

shudderinglossesandhorrificwounds,anachethatwefeelinourmusclesandbones


wheneverwedaretotastetheworldwithourcreaturelysenses.It’stoofuckingpainful.

Andsothere’severmorereasontoretreatfromthebody’sworld,totakeourleave

fromthesensuous,more-than-humanterrainwithitsdroughtsanditsforestfiresand

itsinsect-borneepidemics,andtotakerefugeinevermoremediatedandvirtualspaces.

AsIsaid:evermorenumb.Evermorecallousedtotheterrorizedagonyofother

animals,evermoreoblivioustothevanishingofotherspecies,evermoreinuredtothe

steadyflatteningofthereal.Evermoreclosedtotheshudderingpainoftheearth.

end

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