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In the language of classical European philosophy “person” refers principally to humans and deity. At various times, the question of the personhood of particular groups of humans (Africans and women in particular) has been problematic (e.g., in debates about the recognition and increasing application of human rights). Other beings (animals especially) are problematic in as much as some might be more or less like humans in particular ways (e.g., the feeling of pain, the use of language, or some indicator of intellect or agency) that seem to some theorists to justify the recognition of personhood and thus the extension or recognition of rights. Similarly, Piaget’s approach to childhood development (1933) seems to assume that reality is accurately described in English language’s use of gendered pronouns (“he” or “she”) for persons, in contrast to a wider range of inanimate objects (“it”). In this theory, children “naturally” project life onto inanimate objects until they reach a more advanced stage of development. Reference to European languages in which personal pronouns are applied to what native speakers of those languages also consider inanimate (e.g., chairs) may not necessarily falsify these notions, especially because the concomitant imputation of gender is neither considered nor meaningful. In these and similar ways, animism is problematic in European-rooted worldviews and discourse. It simultaneously insists on the veracity of Western