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© 2017 by David Abram 1
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.
© 2017 by David Abram 2
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-
© 2017 by David Abram 3
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
© 2017 by David Abram 4
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
© 2017 by David Abram 5
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
© 2017 by David Abram 6
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.
© 2017 by David Abram 7
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
© 2017 by David Abram 8
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…
© 2017 by David Abram 9
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
© 2017 by David Abram 10
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
© 2017 by David Abram 11
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
© 2017 by David Abram 12
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
© 2017 by David Abram 13
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.
© 2017 by David Abram 14
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.
© 2017 by David Abram 15
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?
© 2017 by David Abram 16
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.
© 2017 by David Abram 17
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
© 2017 by David Abram 18
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
© 2017 by David Abram 19
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.
© 2017 by David Abram 20
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
© 2017 by David Abram 21
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
© 2017 by David Abram 22
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
© 2017 by David Abram 23
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
© 2017 by David Abram 24
wheneverwedaretotastetheworldwithourcreaturelysenses.It’stoofuckingpainful.
Andsothere’severmorereasontoretreatfromthebody’sworld,totakeourleave
fromthesensuous,more-than-humanterrainwithitsdroughtsanditsforestfiresand
itsinsect-borneepidemics,andtotakerefugeinevermoremediatedandvirtualspaces.
AsIsaid:evermorenumb.Evermorecallousedtotheterrorizedagonyofother
animals,evermoreoblivioustothevanishingofotherspecies,evermoreinuredtothe
steadyflatteningofthereal.Evermoreclosedtotheshudderingpainoftheearth.
end
© 2017 by David Abram 25