Animist ontologies are often structured around causality. In other words, in order for the world to function correctly, actions of humans and non-humans are in many instances structured around the concept of cause and effect. Hallowell (1960) illustrates the importance, in Ojibwa society, of recognising the effect one 's actions have on future events. Many of their myths have this concept as a basis. Hallowell (1960: 28) is at pains to emphasise that, unlike the Western idea of myths implying non-reality, Ojibwa myths are real, true events that occurred beyond living memory).
They tell of the consequences, negative or positive, of a person 's actions. An example of such a myth is the story of the Four Winds, reproduced by Hallowell (1960: 29): The Four Winds and Flint are quintuplets
The Winds were born first, the Flint 'jumped out ', tearing her to pieces. …This, of course, is a direct allusion to his innate stony properties…Later he was penalized for his hurried exit. He fought with Misábos (Great Hare) and pieces were chipped off his body and his size reduced. 'Those pieces broken from your body may be of some use to you human beings some day ' Misábos said to him. 'But you will not be any larger as long as the earth shall last. You 'll never harm anyone again.
The myth typifies the concept of causality. Additionally, it serves as an example of how stories are reminders to members of society what codes of behavior are appropriate and what are not.