Sharon Merz | SIL International (original) (raw)

Publications by Sharon Merz

Anthropology and Cryptozoology: Exploring Encounters with Mysterious Creatures, 2017

The West African bush, whether forest or savannah, is not only inhabited by plants and animals, b... more The West African bush, whether forest or savannah, is not only inhabited by plants and animals, but also by enigmatic beings that have been called ‘mythical’ by some outside observers. One such being is the bush dwarf.
For the Bebelibe of northwestern Benin, these small and mischievous beings are known as the siyawesi. They like to come out at night, sow in peoples’ fields and take or replace grain from their granaries. Invisible to most humans, they only reveal themselves to those they choose to relate to. Despite their seemingly capricious character, the siyawesi play an important role in Bebelibe ontology and are treated with deference.
In this chapter I explore the relationship between the siyawesi and the Bebelibe. The siyawesi are important to the Bebelibe for several reasons. According to mythology, many Bebelibe recognise the siyawesi as responsible for helping them become farmers. One community in particular claims a special relationship with the bush dwarfs and community members are called the siyawesi owners. The siyawesi also play an important role in divination as they mediate between the diviner and God. Diviners, in turn, are consulted regularly, especially when problems occur. For some who have converted to Christianity, the siyawesi have become the devil’s children who deceive the diviners. Thus bush dwarfs do not disappear from Bebelibe ontology as a result of modernizing influences, but rather undergo a character transformation that reflects new ideas.

Death in the Early Twenty-first Century: Authority, Innovation, and Mortuary Rites, 2017

This chapter examines how burial practices and understandings of reincarnation are changing for p... more This chapter examines how burial practices and understandings of reincarnation are changing for people in the Commune of Cobly, northwestern Benin. The relatively recent introduction of coffins, together with church teaching, is challenging people’s notions of the self and what happens to a person’s invisible components when they die. These challenges result in personal struggles and controversy about burial practices as people try to negotiate different authoritative ideas and understandings about mortuary rituals and how these relate to the afterlife. Despite exposure to church teaching, however, many do not reject their customary ideas of reincarnation and associated practices, but rather redefine them. This results in a variety of localised understandings of the afterlife.

Journal Articles by Sharon Merz

Religions, 2017

In the wake of the postsecular turn, we propose to reappraise both the religious as studied in an... more In the wake of the postsecular turn, we propose to reappraise both the religious as studied in anthropology and how anthropologists who have religious or spiritual interests can contribute to an emerging postsecular anthropology. Such an anthropology recognizes the failure of secularization theory to dissolve the dichotomy between the religious and the secular. We propose that as anthropologists we consciously occupy the ontological penumbra, an ambiguous and plural space in which we engage with various counterparts, both human and nonhuman. This means that we have to be open to the real possibility of the existence of gods, spirits, and other nonhuman entities. These should not only be treated as subjects of study, but also recognized as valid counterparts with whom we can engage in the ethnographic encounter. While this necessitates relinquishing the former privileged position of secular and Western epistemology, it opens up the discipline to a potentially unprecedented ethnographic productivity that is epistemologically and ontologically innovative. Without neglecting its secular heritage, such a theologically minded postsecular anthropology places anthropology in a better position to explore what it is to be human, especially in terms of understanding religious and spiritual experiences.

Dissertations & Electronic Working Papers by Sharon Merz

In this thesis I explore human-animal relations amongst the Bebelibe of the Commune of Cobly, in ... more In this thesis I explore human-animal relations amongst the Bebelibe of the Commune of Cobly, in the northwest of the Republic of Benin, West Africa, with a focus on how they relate to their tikedimɔmɔnte (true totem(s), literally “interdict(s)-true”). I start with an historical review of totemism, the debates it generated and how these contributed to the recent ontological turn in anthropology. I then explore the theoretical ideas I use for my analysis, which include “presencing” and the “ontological penumbra” (J. Merz 2017b; J. Merz and S. Merz 2017). Presencing builds on semiotics by explaining how people make meaning present through their engagement in and with the world around them, whilst ontological penumbras are the shadowy spaces of limbo that affect our whole being and that people need to negotiate as part of making sense of their engagement with the world. As part of these theoretical frameworks, I examine the “onton”, as introduced by Johannes Merz (2017b). Ontons are experiential, agentive and relational entities that are the result of presencing processes. Ontons, however, cannot be divided into representations (signifiers) and represented (signified) as signs can. An engagement in the world between different entities in an ontonic and thus nonrepresentational sense necessitates my introducing further notions including shared “ontonity” (instead of shared humanity) and “ontonhood” (rather than personhood). I demonstrate how these theoretical ideas work with reference to human-animal relations primarily amongst the Bebelibe in the Commune of Cobly. In order to do this, I provide an in-depth, “thick description” (Geertz 1973) ethnography that explores how people perceive and relate to animals through hunting, domestication, attitudes to eating meat, animal commodification, reincarnation, shapeshifting and totemism. As part of my analysis I also examine the impact of Christianity on human-animal relations by exploring several incidents involving Christians and their tikedimɔmɔnte.

The Bebelibe of northwestern Benin are experiencing rapid socio-cultural change following the arr... more The Bebelibe of northwestern Benin are experiencing rapid socio-cultural change following the arrival of modern institutions. People’s views about what happens following death are based on the cyclic flow of kɛbodikɛ (vital force) and mtakimɛ (agentive purpose). Death occurs when kɛbodikɛ and mtakimɛ leave the physical body. Despite this, their bond with it is not completely severed. Only once the flesh has decomposed, leaving just the bones, can they go on to reincarnate. Consequently, the Bebelibe have two funerals: mhuumu (burial, literally ‘death’) and dihuude (celebration), which should follow several months to a year later. Part of the dihuude celebration includes a ritual that allows kɛbodikɛ and mtakimɛ to ‘breathe’.
The introduction and proliferation of coffins during the past twenty years has proved controversial as many think they slow down and complicate reincarnation. For others, kɛbodikɛ and mtakimɛ have been dematerialised and spiritualised, primarily through the influence of Christianity. One outcome of this transformation is the quick separation of kɛbodikɛ and mtakimɛ from the physical body. For those who accept this development, coffins no longer pose a threat and the focus of dihuude changes from ritual to symbolic. Reincarnation aside, many are worried about the escalating costs associated with both mhuumu and dihuude and the increasing social pressure to use coffins.
As many have embraced aspects of Christianity, even if they do not convert, its impact and the importance it has gained in the area cannot be ignored. Especially younger people are attracted to Christianity as it is associated with being modern. Despite this, many churchgoers still accept reincarnation, although their understanding of it may be modified as people appropriate the parts of Christianity they find attractive on their own terms.

SIL Electronic Working Papers, 2014-001, Feb 2014

In this paper I examine Bebelibe family structure and social relationships. I start by looking at... more In this paper I examine Bebelibe family structure and social relationships. I start by looking at the overall structure of the society, which can be defined by its communities, lineages and families. This is followed by an overview of marriage and inheritance, kinship terminology and typology (duo-Iroquois) before looking at different family relationships. Of particular interest is the interplay between the maternal and paternal families. The paper includes case studies of how different relationships play out in real life and how these demonstrate the value people place on harmony and respect. I also explore the impact of social change, especially with regard to marriage.

Conference Papers & Panels by Sharon Merz

The failure of secularisation theories and the resurgence of the religious have prompted social s... more The failure of secularisation theories and the resurgence of the religious have prompted social scientists to speak of the postsecular turn. This more theoretical paper explores how anthropologists with faith commitments can contribute to the development of this new theoretical framework.

Can and should a “distinction between sacred and secular” (Marshall 2009: 3) be made? How are ant... more Can and should a “distinction between sacred and secular” (Marshall 2009: 3) be made? How are anthropologists engaging with the postsecular turn (Habermas 2008; McLennan 2010)? We propose that anthropologists with an explicit faith commitment are well positioned to contribute to postsecular anthropology, while recognising that having a faith commitment creates specific challenges.

The secular and the religious can no longer be treated as mutually exclusive categories. Rather, they directly depend on each other, with the secular being differentiated from the religious by degrees (Bangstad 2009; Hirschkind 2011). As anthropologists with a faith commitment, we seem ideally positioned to explore the symbiotic relationship between the secular and religious, as we are often confronted with its challenges in our own lives and work. These challenges result from the tensions and oppositions created by the shifting boundaries that we encounter when relating to different field situations and institutional bodies, whether these be academic, religious or developmental in nature. For example, it is not uncommon for secular academics to question our methodological and academic credibility, while non-anthropologists from religious institutions may be suspicious of our academic research methodology and reluctant to accept our findings. Such tensions, however, help reinforce “our ethnographic eye” as we reflect on our position and strive to exploit and account for our subjectivity in the discipline. In this panel we invite papers that explore these issues from a practical, applied and theoretical perspective.

This paper examines how reincarnation beliefs and burial practices of the Bebelibe of northwester... more This paper examines how reincarnation beliefs and burial practices of the Bebelibe of northwestern Benin are changing through the influence of Christian teaching and the introduction of coffins. Death is not the end of life, but part of the cycle of reincarnation. When a person dies their invisible components remain linked to the body until the flesh has decomposed. A second funeral is held during which an earthenware pot is placed over the grave, and a hole is pierced so that these components can ‘breath’. Thus liberated, they are free to reincarnate. Having negotiated a new destiny, God authorises them to return to earth to be reborn.
Coffins, which were first introduced about twenty years ago, remain controversial since, for some, they slow down reincarnation as the components are trapped inside until the coffin has rotted and they can escape. For others, the invisible components have been dematerialised primarily through the influence of Christianity. Consequently, when a person dies, the components no longer need to wait for the body to decompose and return directly to God. Having severed their link with the body before burial, coffins no longer hinder their reincarnation. Accordingly, the purpose of the second funeral also changes as the pierced earthenware pot is now perceived in purely symbolic terms. Although church teaching sometimes leads to a rejection of reincarnation, more often it results in a reinterpretation of reincarnation, the practices associated with it and the Christian notion of eternal life.

The West African bush, whether forest or savannah, is not only inhabited by plants and animals, b... more The West African bush, whether forest or savannah, is not only inhabited by plants and animals, but also by enigmatic beings that have been called ‘mythical’ by some outside observers. One such being is the bush dwarf.
For the Bebelibe of northwestern Benin, these small and mischievous beings are known as the siyawesi. They like to come out at night, sow in peoples’ fields and take or replace grain from their granaries. Invisible to most humans, they only reveal themselves to those they choose to relate to. Despite their seemingly capricious character, the siyawesi play an important role in Bebelibe cosmology and are treated with deference.
In this paper I explore the relationship between the siyawesi and the Bebelibe. The siyawesi are important to the Bebelibe for several reasons. According to mythology, many Bebelibe recognise the siyawesi as responsible for helping them become settled farmers. One clan in particular claims a special relationship with the bush dwarfs and clan members are called the siyawesi owners. The siyawesi also play an important role in divination as they mediate between the diviner and God. Diviners, in turn, are consulted regularly, especially when problems occur. For some who have converted to Christianity, the siyawesi have become the devil’s children who deceive the diviners. Thus bush dwarfs do not disappear from Bebelibe cosmology as a result of modernising influences, but rather undergo a character transformation that reflects new ideas.

Books by Sharon Merz

SIL e-Books 82, 2022

This is an introductory book for those who have little or no experience in crafting academic text... more This is an introductory book for those who have little or no experience in crafting academic texts. Based on our own experience in academic and ethnographic writing, we address issues we consider important and challenging. We start by looking at questions of style. This includes how to write simple, clear and understandable sentences, use active language and make the writer part of the text when appropriate. We must use accurate and fair words to describe our insights about other people without overgeneralising or using value-laden or emotionally-charged terminology. We do so by describing what we observe, rather than sharing our opinion. Then, we discuss how to structure academic texts from the title and the introduction, through the sections that make up the main text, to the conclusion. Texts should be driven by a cohesive and persuasive argument, rather than by evidence or data. We end by stressing the importance of reviewing your text and seeking feedback.

Totemism and Human-Animal Relations in West Africa, 2021

This book explores human-animal relations amongst the Bebelibe of West Africa, with a focus on th... more This book explores human-animal relations amongst the Bebelibe of West Africa, with a focus on the establishment of totemic relationships with animals, what these relationships entail and the consequences of abusing them. Employing and developing the concepts of "presencing" and "the ontological penumbra" to shed light on the manner in which people make present and engage in the world around them, including the shadowy spaces that have to be negotiated in order to make sense of the world, the author shows how these concepts account for empathetic and intersubjective encounters with non-human animals. Grounded in rich ethnographic work, Totemism and Human-Animal Relations in West Africa offers a reappraisal of totemism and considers the implications of the ontological turn in understanding human-animal relations. As such, it will appeal to anthropologists, sociologists and anthrozoologists concerned with human-animal interaction.

Ornithology by Sharon Merz

Bulletin of the African Bird Club, 2008

Bulletin of the African Bird Club, 2010

Bulletin of the African Bird Club, 2010

Anthropology and Cryptozoology: Exploring Encounters with Mysterious Creatures, 2017

The West African bush, whether forest or savannah, is not only inhabited by plants and animals, b... more The West African bush, whether forest or savannah, is not only inhabited by plants and animals, but also by enigmatic beings that have been called ‘mythical’ by some outside observers. One such being is the bush dwarf.
For the Bebelibe of northwestern Benin, these small and mischievous beings are known as the siyawesi. They like to come out at night, sow in peoples’ fields and take or replace grain from their granaries. Invisible to most humans, they only reveal themselves to those they choose to relate to. Despite their seemingly capricious character, the siyawesi play an important role in Bebelibe ontology and are treated with deference.
In this chapter I explore the relationship between the siyawesi and the Bebelibe. The siyawesi are important to the Bebelibe for several reasons. According to mythology, many Bebelibe recognise the siyawesi as responsible for helping them become farmers. One community in particular claims a special relationship with the bush dwarfs and community members are called the siyawesi owners. The siyawesi also play an important role in divination as they mediate between the diviner and God. Diviners, in turn, are consulted regularly, especially when problems occur. For some who have converted to Christianity, the siyawesi have become the devil’s children who deceive the diviners. Thus bush dwarfs do not disappear from Bebelibe ontology as a result of modernizing influences, but rather undergo a character transformation that reflects new ideas.

Death in the Early Twenty-first Century: Authority, Innovation, and Mortuary Rites, 2017

This chapter examines how burial practices and understandings of reincarnation are changing for p... more This chapter examines how burial practices and understandings of reincarnation are changing for people in the Commune of Cobly, northwestern Benin. The relatively recent introduction of coffins, together with church teaching, is challenging people’s notions of the self and what happens to a person’s invisible components when they die. These challenges result in personal struggles and controversy about burial practices as people try to negotiate different authoritative ideas and understandings about mortuary rituals and how these relate to the afterlife. Despite exposure to church teaching, however, many do not reject their customary ideas of reincarnation and associated practices, but rather redefine them. This results in a variety of localised understandings of the afterlife.

Religions, 2017

In the wake of the postsecular turn, we propose to reappraise both the religious as studied in an... more In the wake of the postsecular turn, we propose to reappraise both the religious as studied in anthropology and how anthropologists who have religious or spiritual interests can contribute to an emerging postsecular anthropology. Such an anthropology recognizes the failure of secularization theory to dissolve the dichotomy between the religious and the secular. We propose that as anthropologists we consciously occupy the ontological penumbra, an ambiguous and plural space in which we engage with various counterparts, both human and nonhuman. This means that we have to be open to the real possibility of the existence of gods, spirits, and other nonhuman entities. These should not only be treated as subjects of study, but also recognized as valid counterparts with whom we can engage in the ethnographic encounter. While this necessitates relinquishing the former privileged position of secular and Western epistemology, it opens up the discipline to a potentially unprecedented ethnographic productivity that is epistemologically and ontologically innovative. Without neglecting its secular heritage, such a theologically minded postsecular anthropology places anthropology in a better position to explore what it is to be human, especially in terms of understanding religious and spiritual experiences.

In this thesis I explore human-animal relations amongst the Bebelibe of the Commune of Cobly, in ... more In this thesis I explore human-animal relations amongst the Bebelibe of the Commune of Cobly, in the northwest of the Republic of Benin, West Africa, with a focus on how they relate to their tikedimɔmɔnte (true totem(s), literally “interdict(s)-true”). I start with an historical review of totemism, the debates it generated and how these contributed to the recent ontological turn in anthropology. I then explore the theoretical ideas I use for my analysis, which include “presencing” and the “ontological penumbra” (J. Merz 2017b; J. Merz and S. Merz 2017). Presencing builds on semiotics by explaining how people make meaning present through their engagement in and with the world around them, whilst ontological penumbras are the shadowy spaces of limbo that affect our whole being and that people need to negotiate as part of making sense of their engagement with the world. As part of these theoretical frameworks, I examine the “onton”, as introduced by Johannes Merz (2017b). Ontons are experiential, agentive and relational entities that are the result of presencing processes. Ontons, however, cannot be divided into representations (signifiers) and represented (signified) as signs can. An engagement in the world between different entities in an ontonic and thus nonrepresentational sense necessitates my introducing further notions including shared “ontonity” (instead of shared humanity) and “ontonhood” (rather than personhood). I demonstrate how these theoretical ideas work with reference to human-animal relations primarily amongst the Bebelibe in the Commune of Cobly. In order to do this, I provide an in-depth, “thick description” (Geertz 1973) ethnography that explores how people perceive and relate to animals through hunting, domestication, attitudes to eating meat, animal commodification, reincarnation, shapeshifting and totemism. As part of my analysis I also examine the impact of Christianity on human-animal relations by exploring several incidents involving Christians and their tikedimɔmɔnte.

The Bebelibe of northwestern Benin are experiencing rapid socio-cultural change following the arr... more The Bebelibe of northwestern Benin are experiencing rapid socio-cultural change following the arrival of modern institutions. People’s views about what happens following death are based on the cyclic flow of kɛbodikɛ (vital force) and mtakimɛ (agentive purpose). Death occurs when kɛbodikɛ and mtakimɛ leave the physical body. Despite this, their bond with it is not completely severed. Only once the flesh has decomposed, leaving just the bones, can they go on to reincarnate. Consequently, the Bebelibe have two funerals: mhuumu (burial, literally ‘death’) and dihuude (celebration), which should follow several months to a year later. Part of the dihuude celebration includes a ritual that allows kɛbodikɛ and mtakimɛ to ‘breathe’.
The introduction and proliferation of coffins during the past twenty years has proved controversial as many think they slow down and complicate reincarnation. For others, kɛbodikɛ and mtakimɛ have been dematerialised and spiritualised, primarily through the influence of Christianity. One outcome of this transformation is the quick separation of kɛbodikɛ and mtakimɛ from the physical body. For those who accept this development, coffins no longer pose a threat and the focus of dihuude changes from ritual to symbolic. Reincarnation aside, many are worried about the escalating costs associated with both mhuumu and dihuude and the increasing social pressure to use coffins.
As many have embraced aspects of Christianity, even if they do not convert, its impact and the importance it has gained in the area cannot be ignored. Especially younger people are attracted to Christianity as it is associated with being modern. Despite this, many churchgoers still accept reincarnation, although their understanding of it may be modified as people appropriate the parts of Christianity they find attractive on their own terms.

SIL Electronic Working Papers, 2014-001, Feb 2014

In this paper I examine Bebelibe family structure and social relationships. I start by looking at... more In this paper I examine Bebelibe family structure and social relationships. I start by looking at the overall structure of the society, which can be defined by its communities, lineages and families. This is followed by an overview of marriage and inheritance, kinship terminology and typology (duo-Iroquois) before looking at different family relationships. Of particular interest is the interplay between the maternal and paternal families. The paper includes case studies of how different relationships play out in real life and how these demonstrate the value people place on harmony and respect. I also explore the impact of social change, especially with regard to marriage.

The failure of secularisation theories and the resurgence of the religious have prompted social s... more The failure of secularisation theories and the resurgence of the religious have prompted social scientists to speak of the postsecular turn. This more theoretical paper explores how anthropologists with faith commitments can contribute to the development of this new theoretical framework.

Can and should a “distinction between sacred and secular” (Marshall 2009: 3) be made? How are ant... more Can and should a “distinction between sacred and secular” (Marshall 2009: 3) be made? How are anthropologists engaging with the postsecular turn (Habermas 2008; McLennan 2010)? We propose that anthropologists with an explicit faith commitment are well positioned to contribute to postsecular anthropology, while recognising that having a faith commitment creates specific challenges.

The secular and the religious can no longer be treated as mutually exclusive categories. Rather, they directly depend on each other, with the secular being differentiated from the religious by degrees (Bangstad 2009; Hirschkind 2011). As anthropologists with a faith commitment, we seem ideally positioned to explore the symbiotic relationship between the secular and religious, as we are often confronted with its challenges in our own lives and work. These challenges result from the tensions and oppositions created by the shifting boundaries that we encounter when relating to different field situations and institutional bodies, whether these be academic, religious or developmental in nature. For example, it is not uncommon for secular academics to question our methodological and academic credibility, while non-anthropologists from religious institutions may be suspicious of our academic research methodology and reluctant to accept our findings. Such tensions, however, help reinforce “our ethnographic eye” as we reflect on our position and strive to exploit and account for our subjectivity in the discipline. In this panel we invite papers that explore these issues from a practical, applied and theoretical perspective.

This paper examines how reincarnation beliefs and burial practices of the Bebelibe of northwester... more This paper examines how reincarnation beliefs and burial practices of the Bebelibe of northwestern Benin are changing through the influence of Christian teaching and the introduction of coffins. Death is not the end of life, but part of the cycle of reincarnation. When a person dies their invisible components remain linked to the body until the flesh has decomposed. A second funeral is held during which an earthenware pot is placed over the grave, and a hole is pierced so that these components can ‘breath’. Thus liberated, they are free to reincarnate. Having negotiated a new destiny, God authorises them to return to earth to be reborn.
Coffins, which were first introduced about twenty years ago, remain controversial since, for some, they slow down reincarnation as the components are trapped inside until the coffin has rotted and they can escape. For others, the invisible components have been dematerialised primarily through the influence of Christianity. Consequently, when a person dies, the components no longer need to wait for the body to decompose and return directly to God. Having severed their link with the body before burial, coffins no longer hinder their reincarnation. Accordingly, the purpose of the second funeral also changes as the pierced earthenware pot is now perceived in purely symbolic terms. Although church teaching sometimes leads to a rejection of reincarnation, more often it results in a reinterpretation of reincarnation, the practices associated with it and the Christian notion of eternal life.

The West African bush, whether forest or savannah, is not only inhabited by plants and animals, b... more The West African bush, whether forest or savannah, is not only inhabited by plants and animals, but also by enigmatic beings that have been called ‘mythical’ by some outside observers. One such being is the bush dwarf.
For the Bebelibe of northwestern Benin, these small and mischievous beings are known as the siyawesi. They like to come out at night, sow in peoples’ fields and take or replace grain from their granaries. Invisible to most humans, they only reveal themselves to those they choose to relate to. Despite their seemingly capricious character, the siyawesi play an important role in Bebelibe cosmology and are treated with deference.
In this paper I explore the relationship between the siyawesi and the Bebelibe. The siyawesi are important to the Bebelibe for several reasons. According to mythology, many Bebelibe recognise the siyawesi as responsible for helping them become settled farmers. One clan in particular claims a special relationship with the bush dwarfs and clan members are called the siyawesi owners. The siyawesi also play an important role in divination as they mediate between the diviner and God. Diviners, in turn, are consulted regularly, especially when problems occur. For some who have converted to Christianity, the siyawesi have become the devil’s children who deceive the diviners. Thus bush dwarfs do not disappear from Bebelibe cosmology as a result of modernising influences, but rather undergo a character transformation that reflects new ideas.

SIL e-Books 82, 2022

This is an introductory book for those who have little or no experience in crafting academic text... more This is an introductory book for those who have little or no experience in crafting academic texts. Based on our own experience in academic and ethnographic writing, we address issues we consider important and challenging. We start by looking at questions of style. This includes how to write simple, clear and understandable sentences, use active language and make the writer part of the text when appropriate. We must use accurate and fair words to describe our insights about other people without overgeneralising or using value-laden or emotionally-charged terminology. We do so by describing what we observe, rather than sharing our opinion. Then, we discuss how to structure academic texts from the title and the introduction, through the sections that make up the main text, to the conclusion. Texts should be driven by a cohesive and persuasive argument, rather than by evidence or data. We end by stressing the importance of reviewing your text and seeking feedback.

Totemism and Human-Animal Relations in West Africa, 2021

This book explores human-animal relations amongst the Bebelibe of West Africa, with a focus on th... more This book explores human-animal relations amongst the Bebelibe of West Africa, with a focus on the establishment of totemic relationships with animals, what these relationships entail and the consequences of abusing them. Employing and developing the concepts of "presencing" and "the ontological penumbra" to shed light on the manner in which people make present and engage in the world around them, including the shadowy spaces that have to be negotiated in order to make sense of the world, the author shows how these concepts account for empathetic and intersubjective encounters with non-human animals. Grounded in rich ethnographic work, Totemism and Human-Animal Relations in West Africa offers a reappraisal of totemism and considers the implications of the ontological turn in understanding human-animal relations. As such, it will appeal to anthropologists, sociologists and anthrozoologists concerned with human-animal interaction.