![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png){kind=small}
•There exists a common misconception continually spread around the many corners of the internet, proclaiming that individuals who identify as therian or otherkind are maliciously or unintentionally engaging in the appropriation of Native American cultural connection with animal spirits. This misconception, unsurprisingly, completely stems from misinformation on what defines "spirit animal" cultural practices as a whole. By creating the inscriptions in this excerpt, I seek to dispel the misconceptions plaguing the two communities I care about deeply. In order to confront these misunderstandings, I will explain in detail both the concept of nonhumanity in the otherkind communities and the sacred animal connection in many indigenous communities.
•Beginning with the discussion of what being otherkind/nonhuman entails, to be otherkind (or otherkin, which is a more commonly used term) means in essence that an individual identifies in some way, shape, or form as nonhuman. Since the myth of appropriation being debunked is primarily focused on nonhuman/animal identity, the wider umbrella term "alterhuman" will not be discussed here. The animal, being, or entity the person identifies as or believes they were in the past is generally referred to as a "kintype". It is important to note however that some individuals wish to use alternative methods or terms to describe their nonhuman self, since they believe that the term "kintype" does accurately describe them. Aspects of an individual's kintype(s) or nonhuman self, such as memories and instincts, commonly bleed into the individual's personality, mannerisms, and beliefs, which metaphorically shapes the individual as a whole. Those who identify as otherkind/nonhuman often experience phantom or spectral appendages, spontaneous recovery of past life/concurrent life memories, nonhuman instincts, and altered psychological perception of the world caused by or influenced by their kintype or nonhuman self. It is important to note though, these are just common aspects of the otherkind experience and are not definitive experiences everyone who identifies as nonhuman/otherkind experiences. The unique nonhuman/otherkind identity an individual holds, most commonly seen in the community, is either spiritual or psychological in its nature. However, it is important to note that there are individuals in the otherkind community who do not feel they fit into these two categories or feel that said two categories do not accurately or correctly express their form of identity and their experiences with it. To provide some examples of unique forms of otherkind identity, some individuals believe that their nonhuman identity is one that is expressed artistically and/or philosophically. Otherkinity can also manifest in plural systems, in which individual system members adopt or inherently have a nonhuman identity. Additionally, there are individuals in the otherkind communities that feel they were a nonhuman entity/animal in a past life, a concurrent life, or even feel that they were meant to be a nonhuman entity/animal in a future life after the human body dies. It is important to remember that identity and perception are both unique and fluid, similar to individual human psychology. The otherkind communities are a clear example of how vastly identities can be expressed and experienced. None of these experiences, concepts, or identities should imply an inherent connection to indigenous culture.
•Before the discussion of "spirit animals", it is crucial to note that the term "spirit animal" is not a term created by indigenous peoples, rather it is a term created by white westerners in an attempt to describe certain sacred connections some indigenous peoples, nations, and tribes have with cultural animal guides, specific animal species, and embodied meanings and/or traits of specific animals. "Spirit animal" is a very simple term that seeks to define the incredibly unique, varied, and vast traditional beliefs of animal veneration and cultural animal kinship across indigenous cultures. Indigenous animal veneration culture cannot be properly defined by a simple term such as "spirit animal", animal veneration among indigenous groups are a multitude of sacred traditional beliefs that vary among different tribes and nations. There exists a lot of sacred meaning, history, and story behind why each animal is honored as it is and how the animal should be honored traditionally and respectfully. Not all veneration of animals in native culture implies a spiritual kinship or relation to animals and their behaviors like the term "spirit animal" often implies. An indigenous person can honor the spirit, traits, and teachings of am animal without believing they are an animal in soul or spirit, rather they can simply have a cultural connection with the animal and its energy. Animals often have scared and recognized traits that vary among individual tribes or nations. Animals in many indigenous cultures are honored as teachers who have traits and meanings that indigenous people should strive to embody and express. Legitimate indigenous spirit animal guides are cultural animal spirits either encountered as an individual lives their life or is passed down in lineage, clan, or tribe, seeking to guide a person through their path of life and seeking to remind them of their ideals, teachings, and roots. These spirits are seen as separate entities one can still create a deep connection or kinship with. It is important to note that having a connection with an individual cultural animal guide is not all that common for a traditional indigenous person. Additionally, sometimes an indigenous person can have a deep kinship or spiritual connection to an animal by seeking to embody its teachings, traits, and meanings. To provide an example, an indigenous person can believe their spirit has an innate connection to the eagle or the wolf and wish to embody the teachings and energy of the animal in traditional ways.
•Otherkind identity in of itself does not inherently embody any of the aforementioned indigenous concepts. Otherkind identity strictly revolves around the non-cultural aspects of being/identifying as an animal or being a nonhuman entity that focuses on personal experiences, personal introspective journeys, and personal identification with nonhumanity. None of these experiences implies or should imply an inherent connection to indigenous culture, traditions, or concepts. Doing so creates a fundamental misunderstanding of both the otherkind experience and indigenous culture, which harms individuals in both communities.
To discuss the misinformation surrounding the term "spirit animal", white new-age spiritualists believe that "spirit animals", which they relate to indigenous culture, are animals that one's spirit is supposed to be either deeply connected to or in the shape of. White new-age spiritualists wrongly see indigenous connection with animals as an open practice that they can use to connect better with nature and animals. They also completely misunderstand the practice of honoring animals in native cultures. In popular culture and internet culture, a "spirit animal" is an animal, object, or person that someone is either jokingly in spirit or embodies aspects of. The misinformed spirit animal concept is also monetized by individuals, businesses, and even major companies selling merchandise surrounding spirit animals. Regardless of the term's mocking and misinformed origins, the western-made term has been associated with Native American animal guides and indigenous animal veneration so frequently that the term is now inseparable from association with indigenous culture. The term is a form of cultural erasure in a sense, as it has created an immense amount of misinformation surrounding indigenous animal veneration practices so frequently that genuine information about indigenous animal veneration culture has been forgotten. The people spreading the myth that otherkind are inherently appropriating indigenous practices or "spirit animals" are referencing and believing in the bastardized pop culture and new age spirituality definitions, trying to twist indigenous cultural practices into something they are not. They are basing their opinions about an entire group of individuals solely on misinformation.
•Due to the striking amount of misinformation about indigenous connection to animal guides and the lack of genuine information regarding them, it is surprisingly easy for non-natives and my fellow natives alike to misunderstand what the term "spirit animal" actually entails. Looking up the term "native american spirit animal" shows websites written by white westerners and "spirit animal quizzes" that tell an individual who takes the test what their supposed "spirit animal" is. These websites have created an immense amount of misinformation that both non-native and native people have taken to heart, creating lasting negative effects on indigenous communities. It leads to genuine and accurate information about indigenous culture to become buried or lost over time. These misunderstandings are not only harmful to the otherkind communities, though also to indigenous communities as a whole. Spreading myths about indigenous culture and twisting the history and stories imbued within Native American culture always leads to the inherently harmful erasure of our unique cultures.
•To end, the myth stating that otherkind identity inherently or knowingly appropriates Native American culture is one based almost purely on the misinformation spread about both "spirit animals" and otherkind identity. The two concepts are far too different from each other to warrant the accusation of cultural appropriation by non-otherkind.
<>
Sources-
•Magner, Erin. "Is 'spirit animal' offensive? Here's why you should remove it from your vocabulary". 𝘞𝘦𝘭𝘭 𝘢𝘯𝘥 𝘎𝘰𝘰𝘥, 14 April 2022 https://www.wellandgood.com/spirit-animal-native-american/
•Coles, Donyae. "Not Your Spirit Animal: Cultural Appropriation, Misinformation, and The Internet". 𝘚𝘱𝘪𝘳𝘢𝘭 𝘕𝘢𝘵𝘶𝘳𝘦, 9 January 2017 https://www.spiralnature.com/spirituality/spirit-animal-cultural-appropriation/
•Learn, Rapp, Joshua. "Please Stop Using the Term 'Spirit Animal'". 𝘋𝘪𝘴𝘤𝘰𝘷𝘦𝘳, 24 March 2021 https://www.discovermagazine.com/planet-earth/please-stop-using-the-term-spirit-animal
•Beginning with the discussion of what being otherkind/nonhuman entails, to be otherkind (or otherkin, which is a more commonly used term) means in essence that an individual identifies in some way, shape, or form as nonhuman. Since the myth of appropriation being debunked is primarily focused on nonhuman/animal identity, the wider umbrella term "alterhuman" will not be discussed here. The animal, being, or entity the person identifies as or believes they were in the past is generally referred to as a "kintype". It is important to note however that some individuals wish to use alternative methods or terms to describe their nonhuman self, since they believe that the term "kintype" does accurately describe them. Aspects of an individual's kintype(s) or nonhuman self, such as memories and instincts, commonly bleed into the individual's personality, mannerisms, and beliefs, which metaphorically shapes the individual as a whole. Those who identify as otherkind/nonhuman often experience phantom or spectral appendages, spontaneous recovery of past life/concurrent life memories, nonhuman instincts, and altered psychological perception of the world caused by or influenced by their kintype or nonhuman self. It is important to note though, these are just common aspects of the otherkind experience and are not definitive experiences everyone who identifies as nonhuman/otherkind experiences. The unique nonhuman/otherkind identity an individual holds, most commonly seen in the community, is either spiritual or psychological in its nature. However, it is important to note that there are individuals in the otherkind community who do not feel they fit into these two categories or feel that said two categories do not accurately or correctly express their form of identity and their experiences with it. To provide some examples of unique forms of otherkind identity, some individuals believe that their nonhuman identity is one that is expressed artistically and/or philosophically. Otherkinity can also manifest in plural systems, in which individual system members adopt or inherently have a nonhuman identity. Additionally, there are individuals in the otherkind communities that feel they were a nonhuman entity/animal in a past life, a concurrent life, or even feel that they were meant to be a nonhuman entity/animal in a future life after the human body dies. It is important to remember that identity and perception are both unique and fluid, similar to individual human psychology. The otherkind communities are a clear example of how vastly identities can be expressed and experienced. None of these experiences, concepts, or identities should imply an inherent connection to indigenous culture.
•Before the discussion of "spirit animals", it is crucial to note that the term "spirit animal" is not a term created by indigenous peoples, rather it is a term created by white westerners in an attempt to describe certain sacred connections some indigenous peoples, nations, and tribes have with cultural animal guides, specific animal species, and embodied meanings and/or traits of specific animals. "Spirit animal" is a very simple term that seeks to define the incredibly unique, varied, and vast traditional beliefs of animal veneration and cultural animal kinship across indigenous cultures. Indigenous animal veneration culture cannot be properly defined by a simple term such as "spirit animal", animal veneration among indigenous groups are a multitude of sacred traditional beliefs that vary among different tribes and nations. There exists a lot of sacred meaning, history, and story behind why each animal is honored as it is and how the animal should be honored traditionally and respectfully. Not all veneration of animals in native culture implies a spiritual kinship or relation to animals and their behaviors like the term "spirit animal" often implies. An indigenous person can honor the spirit, traits, and teachings of am animal without believing they are an animal in soul or spirit, rather they can simply have a cultural connection with the animal and its energy. Animals often have scared and recognized traits that vary among individual tribes or nations. Animals in many indigenous cultures are honored as teachers who have traits and meanings that indigenous people should strive to embody and express. Legitimate indigenous spirit animal guides are cultural animal spirits either encountered as an individual lives their life or is passed down in lineage, clan, or tribe, seeking to guide a person through their path of life and seeking to remind them of their ideals, teachings, and roots. These spirits are seen as separate entities one can still create a deep connection or kinship with. It is important to note that having a connection with an individual cultural animal guide is not all that common for a traditional indigenous person. Additionally, sometimes an indigenous person can have a deep kinship or spiritual connection to an animal by seeking to embody its teachings, traits, and meanings. To provide an example, an indigenous person can believe their spirit has an innate connection to the eagle or the wolf and wish to embody the teachings and energy of the animal in traditional ways.
•Otherkind identity in of itself does not inherently embody any of the aforementioned indigenous concepts. Otherkind identity strictly revolves around the non-cultural aspects of being/identifying as an animal or being a nonhuman entity that focuses on personal experiences, personal introspective journeys, and personal identification with nonhumanity. None of these experiences implies or should imply an inherent connection to indigenous culture, traditions, or concepts. Doing so creates a fundamental misunderstanding of both the otherkind experience and indigenous culture, which harms individuals in both communities.
To discuss the misinformation surrounding the term "spirit animal", white new-age spiritualists believe that "spirit animals", which they relate to indigenous culture, are animals that one's spirit is supposed to be either deeply connected to or in the shape of. White new-age spiritualists wrongly see indigenous connection with animals as an open practice that they can use to connect better with nature and animals. They also completely misunderstand the practice of honoring animals in native cultures. In popular culture and internet culture, a "spirit animal" is an animal, object, or person that someone is either jokingly in spirit or embodies aspects of. The misinformed spirit animal concept is also monetized by individuals, businesses, and even major companies selling merchandise surrounding spirit animals. Regardless of the term's mocking and misinformed origins, the western-made term has been associated with Native American animal guides and indigenous animal veneration so frequently that the term is now inseparable from association with indigenous culture. The term is a form of cultural erasure in a sense, as it has created an immense amount of misinformation surrounding indigenous animal veneration practices so frequently that genuine information about indigenous animal veneration culture has been forgotten. The people spreading the myth that otherkind are inherently appropriating indigenous practices or "spirit animals" are referencing and believing in the bastardized pop culture and new age spirituality definitions, trying to twist indigenous cultural practices into something they are not. They are basing their opinions about an entire group of individuals solely on misinformation.
•Due to the striking amount of misinformation about indigenous connection to animal guides and the lack of genuine information regarding them, it is surprisingly easy for non-natives and my fellow natives alike to misunderstand what the term "spirit animal" actually entails. Looking up the term "native american spirit animal" shows websites written by white westerners and "spirit animal quizzes" that tell an individual who takes the test what their supposed "spirit animal" is. These websites have created an immense amount of misinformation that both non-native and native people have taken to heart, creating lasting negative effects on indigenous communities. It leads to genuine and accurate information about indigenous culture to become buried or lost over time. These misunderstandings are not only harmful to the otherkind communities, though also to indigenous communities as a whole. Spreading myths about indigenous culture and twisting the history and stories imbued within Native American culture always leads to the inherently harmful erasure of our unique cultures.
•To end, the myth stating that otherkind identity inherently or knowingly appropriates Native American culture is one based almost purely on the misinformation spread about both "spirit animals" and otherkind identity. The two concepts are far too different from each other to warrant the accusation of cultural appropriation by non-otherkind.
<>
Sources-
•Magner, Erin. "Is 'spirit animal' offensive? Here's why you should remove it from your vocabulary". 𝘞𝘦𝘭𝘭 𝘢𝘯𝘥 𝘎𝘰𝘰𝘥, 14 April 2022 https://www.wellandgood.com/spirit-animal-native-american/
•Coles, Donyae. "Not Your Spirit Animal: Cultural Appropriation, Misinformation, and The Internet". 𝘚𝘱𝘪𝘳𝘢𝘭 𝘕𝘢𝘵𝘶𝘳𝘦, 9 January 2017 https://www.spiralnature.com/spirituality/spirit-animal-cultural-appropriation/
•Learn, Rapp, Joshua. "Please Stop Using the Term 'Spirit Animal'". 𝘋𝘪𝘴𝘤𝘰𝘷𝘦𝘳, 24 March 2021 https://www.discovermagazine.com/planet-earth/please-stop-using-the-term-spirit-animal
