The Spell of the Sensuous: Perception and Language in a More-Than-Human World

Abram embarks on an exploration of the intricate relationships among human perception, nature, and the broader ecological context. The book’s foundational argument notes that the senses (sight, touch, taste, hearing, and smell) are crucial to engaging with the world, providing a bridge to the myriad forms of life that populate the planet. Abram suggests that these sensory experiences, historically foundational to human survival and understanding, have been overshadowed in modern times by a shift toward a more human-centric and technology-focused existence. This shift, he argues, has led to a disconnection from the natural dialogues that once defined human interaction with the environment, which introduces Modern Humanity’s Alienation From the Natural World as a theme.

Abram examines magic and the role of traditional sorcerers in Balinese society as a case study for his arguments about human relationships with the natural world. He posits that the Balinese sorcerers maintain a balanced relationship between the human community and the natural world, thus embodying a form of engagement that modern societies have lost. In this way, The Spell of the Sensuous begins navigating the delicate terrain between celebrating the connections that traditional societies have with the natural world and inadvertently reinforcing Romantic-era assumptions about nature and indigeneity. While Abram’s work is nuanced and is informed by his personal experiences and scholarly research, his text at times echoes themes reminiscent of the Romantic period, particularly in its idealization of “the wild” and the portrayal of Indigenous cultures.

The Romantic era, an intellectual and artistic movement that reached its peak in the first half of the 19th century, was marked by fascination with nature, emotion, and the sublime. Romanticism often depicted the natural world as a source of truth, beauty, and spiritual purity, in contrast to the perceived corruption and artificiality of civilization. This perspective valorized a “return to nature” as a means to regain a lost innocence or authenticity. Similarly, Abram’s emphasis on the sensory and embodied experience of the natural world at times romanticizes traditional societies as living in a “purer” state of connection with nature. Such portrayals risk simplifying the diverse and complex relationships that different cultures develop with their environments, potentially overlooking the ways in which all human societies mediate their experience of the world through culture, language, and technology.

Moreover, the implicit suggestion that Indigenous cultures possess an unmediated or more direct experience of reality reinforces long-standing narratives in Western discourse that dichotomize the “civilized” and the “natural,” or “primitive,” aspects of the world. This dichotomy has been critiqued for its tendency to essentialize Indigenous peoples and their practices, often without fully acknowledging the dynamic and reciprocal nature of their relationships with the environment. While phenomenology emphasizes direct experience, applying this framework without acknowledging the mediating role of cultural practices, beliefs, and languages can inadvertently perpetuate the myth of an “unspoiled” connection to nature that exists outside the influences of culture and history. Despite these critiques, Abram’s work demonstrates a conscious effort to center Indigenous cultures within his discussion and theoretical framework, reflecting a nuanced engagement with the complexities of human-nature relationships. This approach distinguishes his work from simple romanticization or idealization, as it emphasizes the lived experiences and ecological wisdom of these cultures rather than casting them as mere subjects of Western fascination.

Abram’s grounding of his observations in personal experiences and the specificities of the cultures he engages with is a deliberate methodological choice that aligns with the principles of phenomenology. This philosophical approach prioritizes direct, embodied experience as a source of knowledge, aiming to understand the world from the perspective of those who inhabit it. By applying this framework to his interactions with Indigenous communities, Abram seeks to convey the depth and richness of their relationships with the natural world, highlighting practices and beliefs that foster sustainable and reciprocal engagement with the environment.

Moreover, Abram’s work is attuned to the potential criticisms of romanticization and the misrepresentation of Indigenous cultures. He is aware of the pitfalls of depicting these cultures in a manner that strips them of their complexity and reduces them to mere exemplars of an idealized “natural” state. Instead, Abram endeavors to respect the autonomy and agency of Indigenous peoples, presenting their ecological knowledge and practices as sophisticated and integral to their cultural identities. This approach reflects a broader academic and cultural debate about how to ethically engage with and represent Indigenous knowledge and perspectives, especially within environmental discourse.

Abram situates his text within these broader debates by actively engaging with contemporary issues of environmental degradation, cultural loss, and the need for a more integrated and respectful approach to the natural world. His phenomenological perspective does not distance Indigenous cultures but rather centers them as vital contributors to the understanding of ecological interdependence and the pursuit of more sustainable ways of living, which introduces the theme of Indigenous Cultures and Sustainable Living Practices. This positioning challenges dominant paradigms of environmental management and conservation, advocating a more inclusive and collaborative approach that recognizes the value of diverse knowledge systems.