Tag: anthropomorphism

CATS ARE NICE (The Use of Anthropomorphism in Fiction)

“‘I meant,’ said Ipslore bitterly, ‘what is there in this world that truly makes living worthwhile?’
Death thought about it.
CATS, he said eventually. CATS ARE NICE.”

– Sir Terry Pratchett

What is anthropomorphism?

The above quote is an example of a character interacting with an anthropomorphic personification of a natural phenomenon. In simpler terms, this is when a non-human object or animal (or concept in this case) is shown to display human traits and be capable of human behaviour. Death in Terry Pratchett’s Discworld series is a sentient being, who raises a daughter, hires an apprentice and, as noted in this quote, has his own personal likes and dislikes. His existence is shown on several occasions to ease the process of dying, making death an experience that is tinged with a level of familiarity, and less scary as a result. Pratchett also uses him as a tool through which he can observe and reflect on the complexities of life and death, though the perspective of a character who technically experiences neither.

There is a slight distinction to be made between anthropomorphism and personification, two similar but distinct literary devices. Anthropomorphism involves imbuing non-human things with human traits and human behaviour, for example, the animals in Animal Farm; or Thomas the Tank Engine; or Winnie the Pooh. Personification involves giving inanimate objects or natural phenomena human-like characteristics, like saying that the sun is smiling or opportunity is knocking at the door. Personification is intended to be more figurative, while anthropomorphism is more literal.

Death in the Discworld is technically an anthropomorphism, although he is used by other characters as a personification, so he is really a bit of both.

Why do we anthropomorphise?

There have been many theories about the reasons for anthropomorphism throughout history. David Hume, a philosopher and scientist with an interest in the origins of religious beliefs, argued that anthropomorphism was an attempt to rationalise an unfamiliar world using the model that humans were most knowledgeable about, namely the model of humans themselves. But then, humans also anthropomorphise animals and objects that they are familiar with, like laughing dogs and spoons that run off with dishes.

Sigmund Freud, the famous psychoanalyst, saw it as an attempt to make a hostile and threatening world into something familiar and thus less threatening.  But humans frequently attempt to personify sounds and images into something scary, like thinking the creak of a floorboard is a burgler.

The true answer is probably a mix of both. Humans look for patterns and stories in the world. Our brains are predisposed to see connections and to turn disparate parts into wholes. In doing so, we rationalise something unknown and make it familiar – even if we believe it’s something dangerous, at least it’s a danger that we can categorise.

Remember Heidel and Simmel’s moving shapes from my post about why we tell stories? These were an example of anthropomorphism, where basic shapes were conferred human intention and behaviour by their observers with the purpose of making sense of the movements they were seeing. And there is a survival benefit in being predisposed to see agency in the world around us – there is less of a cost to mistakenly thinking that a moving object is alive, than there is in ignoring a living creature that’s a potential threat.

We can find examples of anthropomorphism in stories across human history. Native Americans and Australian Aboriginals used animals to tell stories about the creation of the world and teach moral lessons about society. Religions across the world historically often described anthropomorphised gods – representations of natural phenomenon like the sun, love or war, who married, grew jealous and had children, just like humans.

As far as the human brain is concerned, we are surrounded by creatures who are just like us, even when they are not.

The use of anthropomorphism in literature

Writers through the ages have often used anthropomorphism within their stories. This device takes advantage of humans’ natural propensity to confer human-like traits on others. The purpose of this device is dependent on the story being told.

Take Animal Farm by George Orwell, for example. This book is a satirical allegory for Russia’s communist revolution, with the animal’s representing different groups or people from Russian history. But yet, the story is removed enough from the reality that it critiques to have lasted the test of time, becoming like a fairy tale, where the underlying message remains relevant regardless of current history.

People read the story without their real world preconceptions being triggered, meaning that the story itself has room to challenge the reader to think about the rights and wrongs of these animals’ decisions and behaviour. The story presents these questions to the reader in far more general terms than a story about people in Russia would have done and thus makes the reader consider their general view on similar situations, rather than their opinion on Russia specifically.

Another powerful example of the use of anthropomorphism is Watership Down by Richard Adams. In this example, the anthropomorphism serves a slightly different purpose. The rabbits in the story have a society much like a human one, with their own culture, mythology and language. The characters exist in a world fraught with danger, with humans being one of the biggest. Here, Adams takes advantage of our preconceptions about rabbits – they’re our pets, they’re cute little animals that we see bounding across the grass. We start off with an image of a vulnerable creature, which serves to further emphasise the risks when the characters are threatened, as well as increasing our empathy for their plight.

This story also challenges the reader by placing them in the position of the enemy against a very humanised group of animals – thus indirectly raising questions around how we treat and understand animals but also how we might treat other humans whose culture is significantly different from our own. If those questions had been posed through the lens of refugees coming to Britain, facing threats from the government or challenges from the locals, I would argue that the story would have lost an element of the emotional resonance and timelessness which has sustained this book’s popularity.

Anthropomorphism for children

The talking animals in children’s stories serve a similar purpose to those in adult literature. They turn the narrative into something that exists outside of known human culture but also tells our children something about how the world works. Anthropomorphism helps children to absorb the underlying message of the story by creating a level of emotional distance from the narrative, allowing for a staged introduction into potential real-life challenges.

Take Little Red Riding Hood. The wolf eats the girl’s grandmother and could have killed her. He’s defeated by the woodsman in the end, but he’s still a dangerous threat to the little girl. Imagine if that wolf was a human – a man who had broken into Grandmother’s house and killed her, then lain in wait to pounce on Little Red. Young children need to be aware there are dangers in the world but we also don’t want them suspicious of every adult they meet. The wolf is a substitute for the real risk, a gentle warning until children are old enough to understand the complexities of human behaviour.

Another, less extreme example of this, is the story of the Ugly Duckling. The poor duckling is rejected by the ducks and made fun of by other animals, until he sheds his downy fur, and is welcomed by a flock of swans come spring. When children read this story, they feel sad for the duckling and learn a bit about acceptance along the way. But what parent would want to read them the story of the Ugly Child – a boy who’s adoptive mother didn’t love him, whose peers made fun of him, and who didn’t really find somewhere to belong until he grew up? The message is the same, but the distance is gone and it starts to feel like something that could happen in the home or in the playground, rather than a distant allegory.

Anthropomorphism done well

The examples that I’ve given from literature mostly use a fully anthropomorphised setting – where everyone is an anthropomorphic animal. But, much as with Terry Pratchett’s Death, this device can be used in smaller ways to achieve an effect within a larger story, such as Aslan the lion from Lewis’s Chronicles of Narnia; or Michael Bond’s Paddington Bear; or  the range of fantastical characters in Carroll’s Alice in Wonderland.

Anthropomorphism works best when the form of the character is used with purpose. All humans are predisposed to anthropomorphise, which means that we come with a range of preconceptions that can be taken advantage of. Lions are strong predators but also sociable felines; rabbits are cute pets to some and prolific rodents to others. Anthropomorphism that works well in literature often uses these preconceptions to strengthen the story’s character, or does the opposite by subverting expectations.

As well, it’s important to consider why a story is using anthropomorphism. What is it about the theme of the story that means an anthropomorphic character is better than a human? Does the reader need emotional distance to be able to reflect on the underlying meaning of the story, like with The Ugly Duckling? Does the character serve as a way of changing the readers view of an abstract concept, like Death? The purpose doesn’t necessarily need to be obvious to the reader, but the story will be stronger and more meaningful if the writer has considered what it is.

When used well, anthropomorphism can be an effective literary device that serves to strengthen the symbolism and themes within a story. It can turn a narrative into a timeless classic that speaks to the human condition in a manner that will remain relevant across generations.

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About the author

Caroline Ashley author photo

Caroline Ashley is a clinical psychologist who works for the NHS in Scotland. She loves of fantasy in all forms and is fascinated by the ways in which the fantasical can speak to our everyday lives.