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| Preface and Acknowledgements | |
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| From Derogatory to Critical Term | |
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| From Primitives to Persons | |
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| Stahl's elements | |
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| Hume's sentiments | |
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| Frazer's trees | |
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| Tylor's spirits | |
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| Huxley's antagonism | |
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| Marett's powers | |
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| Freud's projections | |
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| Durkheim's totems | |
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| Mauss's gift | |
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| Piaget's development | |
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| Guthrie's anthropomorphism | |
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| Philosophers' panpsychism | |
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| Hallowell's other-than-human persons | |
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| Anthropologists' revisitation | |
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| Kohak's trees | |
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| Goodall's chimpanzees | |
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| Garuba's literature | |
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| Quinn's leavers | |
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| Environmentalists' participation | |
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| Re-cognising animisms | |
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| Animist Case Studies | |
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| Ojibwe Language | |
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| Grammar | |
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| Stones | |
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| Thunder | |
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| Seasonal stories | |
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| Ceremonies | |
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| Tobacco greetings | |
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| Waswagoning | |
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| Legs and what's between them | |
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| Living well | |
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| Maori Arts | |
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| All our relations | |
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| Evolving relationships | |
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| Violence and passion | |
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| Tapu and noa | |
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| Marae-atea | |
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| Whare nui | |
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| Whare kai | |
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| Ancestral cannibalism | |
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| Animist construction | |
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| Enacting animism | |
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| Aboriginal Law and Land | |
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| Dreaming and Law | |
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| Expressing the Dreaming | |
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| Subjects and objects | |
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| Time and events | |
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| Visiting Alice | |
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| Eco-Pagan Activism | |
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| Defining Paganism | |
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| Defining Paganism's nature | |
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| Eco-Paganism on the road | |
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| Paganism off the road | |
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| Knowing nature | |
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| Gods, fairies and hedgehogs | |
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| Animist Issues | |
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| Signs of Life and Personhood | |
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| Animals are people too | |
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| Bird persons | |
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| Fish persons | |
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| Plant persons | |
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| Stone persons | |
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| The Elements | |
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| Places | |
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| Things, artefacts, fetishes and masks | |
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| Humans are animals too | |
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| Animals might be human too | |
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| Death | |
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| Death happens-deliberately | |
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| Hunting and domesticating | |
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| Death is a transformation | |
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| Death rituals and myths | |
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| Spirits, Powers, Creators and Souls | |
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| Faeries and other spirits | |
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| Ancestors | |
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| Creators and tricksters | |
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| Life forces | |
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| Witchcraft substances and energies | |
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| Souls | |
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| Embodiment and spirituality | |
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| Shamans | |
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| Shamanic cosmologies | |
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| States of consciousness | |
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| Ecstasy, trance and possession | |
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| Hallucination or vision? | |
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| Eating 'souls' | |
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| Killing life | |
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| Surviving death | |
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| Shamans as mediators and healers | |
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| Animists' antagonists | |
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| Cultural nature and shamans as seers | |
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| Cannibalism | |
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| Accusations of cannibalism | |
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| Real cannibals? | |
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| Arens' myth | |
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| Compassionate cannibalism | |
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| Eating enemies | |
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| Cannibals as monsters, consumers and carers | |
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| Animism and cannibalism | |
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| Totems | |
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| Ojibwe clans | |
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| Updating the old totemism | |
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| Revisiting totemism | |
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| Revisiting other-than-humans | |
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| Elders and Ethics | |
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| The good life | |
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| Wisdom | |
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| Initiation | |
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| Animism's Challenges | |
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| Environmentalisms | |
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| Modernity's environmentalism | |
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| Depths of green | |
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| Ecofeminist particularity | |
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| Sitting and listening | |
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| Places | |
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| Consciousness | |
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| Solipsism | |
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| Consciousness matters | |
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| Cyber-consciousness | |
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| Knowing bodies matter | |
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| Relational consciousness | |
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| Philosophers and Persons | |
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| Personalist persons | |
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| Phenomenological persons | |
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| Feminist and queer persons | |
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| Free and wilful ethical persons | |
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| Other persons | |
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| Quantum persons | |
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| Post-dualist persons | |
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| Conclusion | |
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| Re-cognising modernity | |
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| Re-cognising animism | |
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| Depth and breadth, turtles and hedgehogs | |
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| Bibliography | |
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| Index | |