A Place in Space: Ethics, Aesthetics, and Watersheds : New and Selected Prose 1887178023, 9781887178020

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Place

in Space Ethics,

Aesthetics,

and Watersheds

$25.00

A Place in Sp Ethics, Aesthetics,

New and

and

ieds

Vv o.

Selected Prose by

Gary Snyder

In his introductory note, Pulitzer Prize-

winning poet Gary Snyder

writes,

The ancient Buddhist precept "Cause the least possible

harm " and the implicit ecological call to "Let

natureflourish" join in a reverence for

and then go beyond that

human

life

to include the rest

ofciviThese essays are Buddhist, poetic, and

lization.

environmental calls to complex moral thought and action.

.

.

drawn on

.

Art, beauty,

and craft have always

the self-organizing "wild" side of lan-

guage and mind. This new collection brings together twenty-nine essays spanning nearly forty years of Snyder's career,

with thirteen essays written since the

publication of The Practice ofthe Wild in 1990.

Displaying his playful and subtle pieces explore our place that nature intrinsic:

is

our

on

earth.

intellect, these

Snyder argues

not something apart from us, but societies

ural constructs."

and

civilizations are "nat-

Whether through common

language or shared geographical watershed, are united in community. racial, ethnic,

and

we

We must go beyond

religious identities to find a

shared concern for the same ground that benefits

humans and nonhumans

alike.

argues that this thinking will not provincial, but will lead to a tary

new kind

and ecological cosmopolir-

Twenty-five years ago

Gary Snyder's speech in C festo "Four Changes," inch

new

Snyder

make

postscript, helped set tru

(CONTIN

people

of plane-

'sm. st

Earth Day,

nd

his

mani-

with a

our CK FLAP)

f CIVIC

CENTER

YO

DATE DUE APR

9 1996

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APR 161008

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22 1998 WOV 10 188 1

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8 1999 fl

1999

A Place in Space

also by

Gary Snyder

No Nature: New and Selected Poems The Practice of the Wild Left Out in the Rain:

New Poems

1947-1985

Passage Through India

Axe Handles The Real

Worf{: Interviews

and

Tal/(s

1964-1979

He Who Hunted Birds in His Father's

Village

Turtle Island

Regarding Wave Earth House Hold

The Back^ Country

Myths and

Texts

Riprap and Cold Mountain Poems

A Place in Space A-*

*r

\f

^

Ethics, Aedtheticd,

and Waterdhedd

New and Selected Prode

Gary Snyder

COUNTERPOINT WASHINGTON,

D.C.

Copyright

©

1995 by Gary Snyder

All rights reserved under International and Pan-American

Copyright Conventions. reproduced

in

No part of this book may be used or

any manner whatsoever without written permission

from the Publisher, except

embodied

The author

of brief quotations

in the case

in critical articles

and reviews.

wishes to thank and acknowledge

the editors

who first

and publishers

many of these essays

published

in earlier drafts

and incarnations:

American Poetry, Audubon, Casa de America, City Lights Books,

Empty Bowl

Press,

Library Perspective, Mesechabe,

New Directions Publishing, North Point Press, San Francisco Examiner, Shambhala Publications, Sulfur, Ten Directions, Tree Rings,

Upriver Downriver, Weatherhill, Inc., and

ZYZZYVA.

Library of Congress Cataloging-in-Publication Data Snyder, Gary, 1930-

A place in space: ethics, aesthetics, and watersheds: new and

selected prose / I.

Gary Snyder.

Title.

PS3569.N88P57 814'. 54

1995

— dc20

ISBN

1-887178-02-3

95"3 2 3°5 (alk.

paper)

FIRST PRINTING

Book design by David Bullen Composition by Wilsted & Taylor Printed in the United States of America on acid-free paper that

meets the American National Standards Institute Z39-48 Standard.

COUNTERPOINT P.O. Box 65793 Washington, D.C. 20035-5793

Distributed by Publishers

Group West

Contents

Note

vii

I.

ETHICS 3

North Beach

7

"Notes on the Beat Generation" and "The

New

Wind" 19

A Virus Runs Through It

25

Smokey

32

Four Changes, with

47

The Yogin and

52

"Energy

56

Earth Day and the

65

Nets of Beads, Webs of Cells

74

A Village Council of All Beings

II.

the Bear Sutra

Is

a Postscript

the Philosopher

Eternal Delight"

War Against the Imagination

AESTHETICS

85

Goddess of Mountains and Rivers

91

What

Poetry Did in China

7 4

94

Amazing Grace

99

The Old

Masters and the Old

109

A Single Breath

1

Energy from the

1

Walked

121

Women

Moon

into Existence

26

The

Politics

148

The

Incredible Survival of Coyote

163

Unnatural Writing

1

1

Language Goes Two Ways

73

III.

of Ethnopoetics

WATERSHEDS

183

Reinhabitation

192

The Porous World

199

The Forest in the Library

205

Exhortations for Baby Tigers

21

Walt Whitman's Old

219

Coming into the Watershed

236

The

252

Kitkitdizze:

vi

**«

"New World"

Rediscovery of Turtle Island

Contents

A Node in the Net

Note

his Th,

collection

writing.

It

draws on some

would

be.

ancient Buddhist precept "Cause the least possible

harm" and

the implicit ecological call to "Let nature flour-

human

ish" join in a reverence for

that to include the rest of creation. poetic,

and environmental

and action also

I

and

can be considered a further exploration of what

the "practice of the wild"

The

forty years of thinking

hope

— metaphoric,

life

and then go beyond

These essays are Buddhist,

calls to

complex moral thought

oblique, and mythopoetic, but

practical. Ethics

and

aesthetics are deeply inter-

twined. Art, beauty, and craft have always

drawn on the self-

organizing "wild" side of language and mind.

Human ideas

of place and space, our contemporary focus on watersheds,

become both model and metaphor. Our hope would be to see the interacting realms, learn

move toward

a style

where we

are,

and thereby

of planetary and ecological cosmopoli-

tanism.

Meanwhile, be

lean, compassionate,

and virtuously

cious, living in the self-disciplined elegance of "wild

fero-

mind."

'W

*r

1

"W

>r

Ethl Cr

yy

— ("eternal")

much

Dharma

of the

rest

of India, and the Buddhadharma of

of Asia

all

see

humanity

as part of nature.

drama of

All living creatures are equal actors in the divine

awakening. As Tashi Rapges

said, the

spontaneous awaken-

ing of compassion for others instantly starts one on the path

of ecological ethics, as well as on the path toward enlighten-

ment. They are not two. In our contemporary world, an ethic of concern for the

nonhuman

moment

arrives not a

health of the planet

is

danger of becoming their lakhs (one

in trouble.

extinct,

too soon.

Many

The

biological

larger animals are in

and whole ecosystems with

hundred thousands) of little

living creatures

are being eliminated. Scientific ecology, in witness to this,

has brought forth the ogy, with

its

crisis discipline

of conservation biol-

focus on preserving biodiversity. Biodiversity

sues now, as never before, bring local people, industries,

governments into

direct

and passionate dialogue over

involving fisheries, marine

mammals, large

is-

and

issues

rare vertebrates,

obscure species of owls, the building of huge

dams

or road

systems, and more.

The awakening of

known human

sally

dhism" or any other

the

Mind of Compassion

experience and

is

is

a univer-

not created by "Bud-

particular tradition.

It is

an immediate

experience of great impact, and Christians, Jews, Muslims,

communists, and in spite

capitalists will often arrive at

of the silence of their

such matters.

self

some j8 "W

religions or teachings

behind while

moment

on

of leaving the hard

just seeing, just being, at

other.

A

directly

The experience may often be completely with-

out obvious ethical content, a

ego

own

it

Village Council ofAll Beings

one with

Much

of India and the Far East subscribes

precept of nonharming. Ahimsa, non-

least to the basic

violence, harmlessness, least possible

in theory at

harm

is

described as meaning "cause the

in every situation."

Even

edge the basic truth that every one of us

as

we acknowl-

lives

by causing

some harm, we can consciously amend our behavior

to re-

duce the amount of practical damage we might do, without being drawn into needless feelings of guilt.

Keeping nature and culture healthy world

calls

us to a kind of

must study the ways ern Hemisphere, tional

political

and

in this

complicated

social activism.

to influence public policy. In the

We

West-

we have some large and well-organized na-

and international environmental organizations. They

do needed work, but are

inevitably living close to the centers

of power where they lobby politicians and negotiate with corporations. In consequence they do not always understand

and sympathize with the economies,

Many

tribal territories, or

that heart of

compassion and

actualization of

tions of ecology

ideas

impoverished wageworkers.

and environmental workers

scientists

The

situations of local people, village

— ensuring

— must occur

their

memory

the spiritual that

it is

and

of

of wild nature.

political implica-

more than

rhetoric or

place by place. Nature happens, culture

happens, somewhere. This grounding regional

lose track

community

politics.

is

the source of bio-

Joanna Macy and John Seed

have worked with the image of a vague sort of "Council of All Beings."

The

suggests that

we can get place-specific. Imagine a village that

includes

its

trees

idea of a "Village Council of All Beings"

and

birds,

its

sheep, goats, cows, and yaks,

and the wild animals of the high pastures

A

(ibex, argali, ante-

Village Council ofAll Beings

T

yg

members of

lope, wild yak) as

would

councils, then,

some

in

They would provide

voice.

and Tibetan

sense give

space for

all.

and the subwatersheds

Any of the Ladakhi

representatives,

communal

world cer-

pastures (p'u)

as well as the cultivated fields

households. In the case of a village

village

these creatures

all

village territories in this part of the

tainly should include the distant

when

The

the community.

Ladakh and indeed

all

and

of India,

dealing with government or corporation

is

it

should

insist that the "locally

used

terri-

Otherwise, as

we

have too often seen, the government agencies or business

in-

tory"

embrace the whole

terests

manage

local watershed.

to co-opt the local hinterland as private or

"national" property and relentlessly develop

it

according to

an industrial model.

We also need an education for the young people that gives them pride them

ing

in their culture

the

way

and

their place,

even while show-

modern information pathways and

into

introducing them to the complicated dynamics of world markets.

They must become

well informed about the

ings of governments, banking, and economics spised but essential mysteries. places

that also gives

them

a

human cultural affairs and accomplishments over

the millennia. (There that doesn't have it

work-

those de-

need an education that

them firmly within biology but

picture of

that

We

—

some

can be proud

is

scarcely a tribal or village culture

sort

of.)

of music, drama,

We

must further

craft,

and

story

a spiritual educa-

tion that helps children appreciate the full interconnected-

ness of

life

and encourages

a biologically

informed ethic of

nonharming. All of us can be as placed

80 Vi

A

and grounded

Village Council ofAll Beings

as a

willow tree

—and

along the stream

and

also as free

fluid in the life of the

whole planet as the water in the water cycle that passes through years.

tures

forms and positions roughly every two million

all

Our

finite

bodies and inevitable membership in cul-

and regions must be taken

condition of existence.

Mind

is

both biologically and culturally

as a valuable

fluid,

we

the whole. This ancient nation of

such people living in

and

women

it.

Some of

nature

to

positive

porous, and

are always fully part of

Ladakh has always had

the beautiful

here today will master the

up the Dharma, and continue

is

and

young men

modern world, keep

be true people of Ladakh.

[Upper Indus River watershed, western Tibetan plateau, town of Leh, nation of Ladakh,

province of Jammu and Kashmir, state

of India,

September J—n, 1992]

A

Village Council ofAll Beings

*•

81

"W

f

LL

"W

T

Aesthetics

Vf

f

"W

^r

Imp

Godde^d of Mountains

andRLverj Foreword to Edward Schafer's

The Divine Woman: Dragon Ladies and Rain Maidens in

Tang Literature

I

n the belly of the furnace of creativity

is

a sexual fire; the

flames twine about each other in fear and delight. sort of coiling, at a cooler, slower pace,

planet looks twists

like.

The enormous

what

spirals

the

of this

life

of typhoons, the

and turns of mountain ranges and gorges, the waves

and the deep ocean currents Western its

is

The same

—

a dragonlike writhing.

civilization has learned

much

in recent years

of

archaic matrifocal roots. Part of that has been the recovery

of a deeper sense of what "muse" means, and a standing of the male-female play in our

own

new under-

hearts.

Robert

Graves's poetic essay, The White Goddess, has been pivotal in disclosing the continuity of a

muse-magic

tradition.

The

*

85

poet-muse relationship

we

only, for

is

live in cultures,

men

been dominated by

from the male

usually seen

both East and West, that have

thousand years.

for several

males through those patriarchal years, the poets and

were most apt

to

call

that other place,

the yin side of things.

when

creative

Of

all

artists

go beyond the one-sided masculine ethos

and draw power from

would

side

they touch the

women become creative when man in themselves.

which the Chinese

It is likely

woman

that

men become and

in themselves,

they touch the

woman

in the

We work here with the faint facts of a Neolithic past and the actual facts of a planetwide interconnected beings.

The

after the ancient

prise that

of

totality

this

biosphere

When

called by

Greek earth goddess.

one singer

cliffs

It

some Gaia,

should be no sur-

by the heavy breast of a

will be inspired

slender girl and another by the plastering the

is

web of living

wind whipping through a col

with gleaming

rain.

English-speaking readers

first

came onto Chinese

poetry in translation, about sixty years ago, there was a sigh

of relief.

It

was refreshing to get away from romanticism and

symbolism and poetry.

Here were poems of

ments of tender thought

for courtesans

were ignorant of the plex

and formal

lyric

friendships and journeys,

mo-

for wives

and children, praise of

were also the slightly

quiet cottages. There

poems

world of Chinese

to step into the cool

and concubines,

fact that the

a

poems

in the original than

more

passionate

minor mode. are far

We

more com-

any translation could

let

us know. Chinese poetry in translation helped us find a way

toward a clear secular poetic statement, and the melancholy 86 "W Goddess of Mountains and Rivers

tone of the T'ang

echoed

is

in the nature elegies

of some

poets today.

We

But where are the women? the

muse? This book answers

lyric strain in

China conceals

to prehistoric times. rivers as

that question.

special

where

is

The calm male back

a wilder thread that goes

The Chinese

numinous;

see nature, but

perceived mountains and

bends

in the rivers or the con-

torted strata of high-piercing pinnacles were seen as spots of

greater concentration of

ch'i, spirit

power. Even the rational

Confucianists of the T'ang era believed that nature was alive, believed in fox-ladies

the "yin"

—

and

shady side, moist,

identified as "female."

warming, dry

—

ghosts.

From

fertile,

and receptive

The "yang"

as "male."

And

— sunny

it

is

earliest times,

side, fertilizing,

written, the yin

yang together make the Tao. The fifth-century Ching ley,

is

full

of the echo of a great goddess:

mother of the ten thousand

before being and nonbeing. in

—was

b.c.

spirit

and

Tao Te

of the val-

things, marvelous emptiness

The dance of yin-yang energies

nature (mist on the mountain peaks, rainbows and rain

squalls, rocky cliffs

flocks of birds)

and swirling streams, tumbling

flight

of

becomes the image vocabulary of Chinese

erotic poetry.

So we can

trace,

from the

far

Chinese past into

reaucratic times, the continuing presence of

literate

bu-

semihuman

goddesses of mountains and streams. They are not meaty, breasts

and hips

those of Greece.

projected a

like the

The

human

goddesses of India, or athletic

difference

physical

seen the natural world

is

all

like

that the Chinese have not

image onto the world but have

draw

close

sometimes and tempo-

Goddess ofMountains and Rivers

*?

8j

rarily

assume

a faint

human

shape.

mountain, the "Divine Woman,"

The goddess of

is first

the

Wu

seen as a glimmer-

ing figure of cloud, mist, and light. In the poets' description she has an exquisitely high-class gauzy garb and

breakingly remote.

women

The

literary

were very powerful

They

Neolithic and Bronze ages.

down to the

heart-

The mountain's name, Wu, means

"female shaman." Such

right

is

survive

among

in the

the people

present.

evidence for those beginnings comes from

the Ch'u Tz'u, "Songs of the South," a collection from the old

southern kingdom of Ch'u.

Some

possession songs in which both

of these poems are

men and women

call

spirit

out for

unearthly lovers. These texts are the starting point for the

shamanistic thread in Chinese poetry.

As

upper-class Chinese culture becomes increasingly

male-oriented through history, precious. Li

the focus of

Ho

is

this strain

the sole exception.

Edward

grows weak and

By the T'ang

dynasty,

Schafer's study, the lore of the river

goddesses and the Divine

Woman

is

a story

Ho

is

a poet of the wilder

of disillusion

and inconclusiveness.

The

eighth-century poet Li

muses.

He

among

the singsong girls of the pleasure barges, floating

seeks

them not only

with lantern and zither

in the night.

beautifully refined, consciously

and too expensive

in the wilderness

for him.

These

embodying

but also

women were

the archetype,

They modeled themselves on

the

archaic images of cloud, rainbow, and river. Rainbow: a

trope in Chinese poetry for

woman's

ecstasy.

The Mountain Goddess of the "Nine Ch'u Tz'u,

is

described as dressed

88 "W Goddess of Mountains and Rivers

Songs," part of the

In a coat of fig leaves with a rabbit-floss girdle

.

.

.

Driving tawny leopards, leading the striped lynxes;

Her cloak of stone orchids, She gathers sweet scents

her belt of asarum:

to give to

one she

(Translated by

David Hawses)

(Twice on rocky mountain pinnacles, once the Cascades of

Washington and again

loves.

at

seventeen in

at forty-two in the

Daisetsu range of Hokkaido, sitting in a cloud with no view at all, settling

back on the boulders

self inexplicably singing.

Chinese male culture ture

and women. The

fields,

evil.

That song was is

What had

the spirits

best poets

Chinese prose

earlier

found my-

for her.)

were often

been seen

tales,

That explains

the goddess

becomes

as a fulfilling surrender to

of nature became a fear of being

by the ungovernable wild.

bureau-

failed

like the cultivated

the singsong girls like the wilderness.

finally, in the

I

profoundly ambiguous about na-

Their submissive loyal wives were

crats.

why,

in the mist,

pitilessly

drained

The goddess image had turned

lethal.

In

Woman

Warrior,

Maxine Hong Kingston quotes the folk

sayings she heard as a child about daughters: "Girls are gots in the rice," "It

is

more

daughters," "Feeding girls

is

mag-

profitable to raise geese than

feeding cowbirds." Being god-

women much good. Kingston wants to become the woman warrior Hua Mu Lan.

desses in civilized times never did real

I

knock

my

forehead three times on the ground to

Schafer for writing this book.

and remember

I

Edward

think again of rain maidens,

the water cycle.

Goddess of Mountains and Rivers

4T 89

The Water Cycle: The

7.5 billion

cubic kilometers of water on the earth are

by photosynthesis and reconstituted by respiration

split

once every two million years or so. Scientific American.

So she moves through

The Biosphere

(San Francisco: 1970)

The work of art has always been to

us.

demonstrate and celebrate the interconnectedness: not

make everything "one" but to help illuminate

delight,

it all.

to

make

the

"many"

to

authentic,

Besides being an elegantly written

The Divine Woman illuminates

of Chinese poetic tradition, and

is

a lesser-known side

another step toward get-

ting the energies back in balance.

[Edward Schafer (who died in versity

1991)

was one of my teachers at the Uni-

of California at Berkeley, where I studied oriental languages in

the early fifties.

He was elegant,

crusty,

demanding,

precise, witty,

a true lover of poetry (as well as ofgemstones, incense, birds

.

.

.).

and

We

kept up a correspondence after I moved to Japan, and he told me that he

had written sort

his (remarkable)

Golden Peaches of Samarkand

of handbool{for poets. I started reading

in this light.

all

as a

of his scholarly worlds

The Divine Woman: Dragon Ladies and Rain Maid-

ens in T'ang Literature (San Francisco: North Point

Press, 1980),

another sort ofguidefor poets, partly came out of Dr. Schafer's later research into medieval Taoism.]

90 "W

Goddess of Mountains and Rivers

*r

"W

^r

*r

"W

"W

What Poetry Did in China

a

hinese poetry, at

its finest,

seems

within the tripod of humanity,

to

have found a center

spirit,

and nature. With

strategies of apparent simplicity

and understatement,

moves from awe before

—

history to

a

it

deep breath before

nature. Twentieth-century English-language translations

make

this

in this

poetry into "plain tone and direct statement," and

form Chinese poetry has had

a strong effect

dental poets tired of heroics and theologies. tually elaborate

made such

and complex poetic

it

this ac-

modernism

is

rather

can be understood as having something to do

with the twentieth-century clarity.

occi-

tradition should have

a contribution to occidental

curious. Yet

That

on

thirst for naturalistic secular

Chinese poetry provided the exhilarating realization

that such clarity can be accomplished in the

mode of poetry.

The introduction to the fifth-century b.c. Chinese "classic of poetry," the Shih Ching,

says,

"Poetry

married couple, establish the principle of sify

human

is

to regulate the

filial piety,

relationships, elevate civilization,

inten-

and improve 9'

public morals." This

is

to suggest, reasonably

enough, that

poetry in a halfway-functioning society has an integrative role.

We

do recognize

one's parents, celebrate friendships, lovers.

tude

Poems

make one remember

that poetry can

and

tender toward

feel

give soul to history and help express the grati-

we might sometimes

feel for the

work and

sacrifices

of

our predecessors. Poetry strengthens the community and

honors the

life

of the

Chinese poetry

spirit.

in the era

of the Shih Ching had no ob-

vious sensibility for landscapes and large-scale nature. So

what's missing in this early appraisal of poetry from the "straight" side of Chinese culture literati

a

—

is

an idea of

how

—

the world of the early

human

poetry might give

beings

window into the nonhuman. We know that the arts lend us

eyes

and

ears that are other than

other biologies, other realms.

human, pointing toward

From

the fourth to the four-

teenth centuries, the poetry of China reached far (but selectively) into the

world of nature. Contemporary occidental

poetry has been influenced by that aspect, too.

But

now at the end of the twentieth century most societies

are not even halfway functioning.

What

does poetry do

then? For at least a century and half, the socially engaged writers of the developed world have taken their role to be

one of resistance and subversion. Poetry can disclose the misuse of language by holders of power,

gerous archetypes employed to oppress, and flimsiness of shabby ridicule

pomp and

"V*

it

made-up mythologies. pretension, and

both obvious and subtle

The Rediscovery of Turtle Island

movement and

the diaspora of longhairs

and dropout grad-

uate students to rural places in the early seventies. There are

thousands of people from those days

still

making

a culture:

being teachers, plumbers, chair and cabinet makers, contractors

and carpenters, poets

in the schools,

auto mechanics,

geographic information computer consultants, registered foresters, professional storytellers, wildlife workers, river

guides,

mountain guides,

Many have

architects, or organic gardeners.

simultaneously mastered grass-roots politics and

the intricacies of public lands policies.

found tucked away

The

first

Such people can be

in the cities, too.

wave of

Rothenberg, Tedlock, and Dell

legacies:

some strong

writers mentioned left

Hymes

gave us

the field of ethnopoetics (the basis for truly appreciating

Simon Ortiz

multicultural literature); Leslie Silko and

opened the way

new American spirit led

for a distinguished

Indian writing;

First!,

Wild Lands

Project.

to the inclusion

son,

Ed Abbey's

eco-warrior

toward the emergence of the radical environmental

group Earth

work

and diverse body of

life in

which

Some

(in splitting) later

of

my own

generated the

writings contributed

of Buddhist ethics and lumber industry

the mix, and writers as different as

Wes

Jack-

Wendell Berry, and Gary Paul Nabhan opened the way

for a serious discussion of place, nature in place,

munity.

The Native American movement

rious player in the national debate,

movement politics. in, its

has

become

(in

some

has

and com-

become

a se-

and the environmental

cases) big

and controversial

Although the counterculture has faded and blended

fundamental concerns remain a serious part of the dia-

logue.

The Rediscovery of Turtle Island

*r 245

A

key question

nonhuman

world.

that of our ethical obligations to the

is

The

very notion rattles the foundations

of occidental thought. Native American religious

beliefs,

although not identical coast to coast, are overwhelmingly in

support of a

subjecthood

way backs

—

off

full

and

acknowledgment of

— of

the

nature. This in

no

from an unflinching awareness of the painful

side of wild nature, of

being eaten

sensitive

the intrinsic value

The

alive.

acknowledging how everything

twentieth-century syncretism of the

"Turtle Island view" gathers ideas from

Taoism and from the and paganism. There

is

lively details is

Buddhism and

of worldwide animism

no imposition of ideas of progress or

order on the natural world

—Buddhism

teaches

imperma-

nence, suffering, compassion, and wisdom. Buddhist teachings go ical

on

to say that the true source of

behavior

is

paradoxically none other than one's

actual, with

Much its

own

and ephemeral nature of

realization of the insubstantial

everything.

compassion and eth-

of animism and paganism celebrates the

inevitable pain

beauty of the process.

and death, and affirms the

Add contemporary

and environmental history

to this,

ecosystem theory

and you get

a sense

of

what's at work.

Conservation biology, deep ecology, and other

community constituency and

new

disci-

real

ground-

ing by the bioregional movement. Bioregionalism

calls for

plines are given a

commitment to this continent place by place, in terms of biogeographical regions and watersheds.

country in terms of terns,

246

its

and seasonal changes

"V*

It calls

landforms, plant

—

its

life,

us to see our

weather pat-

whole natural history be-

The Rediscovery of Turtle Island

was

fore the net of political jurisdictions

are challenged to

become "reinhabitory"

people

who

totally

engaged with

provincialism;

munity and

it

—

that

and think "as

and

to

become

if" they

were This

return to a primitive lifestyle or Utopian

simply implies an engagement with com-

mix of

a search for the sustainable sophisticated

economic practices that would enable people ally

is,

People

it.

their place for the long future.

are learning to live

mean some

doesn't

cast over

yet learn

(Some of the

from and contribute

work

best bioregional

people try to restore both

is

to live region-

to a planetary society.

being done in

human and

cities, as

ecological neighbor-

hoods.) Such people are, regardless of national or ethnic

backgrounds,

of becoming something deeper

in the process

than "American (or Mexican or Canadian) citizens" are

becoming

Now

they

natives of Turtle Island.

in the nineties the

modestly, to extend that

—

moves around

its

term "Turtle Island" continues,

sway. There

is

the country with

a Turtle Island Office

its

newsletter;

a national information center for the

many

it

acts as

bioregional

groups that every other year hold a "Turtle Island Congress." Participants

United

come from Canada and Mexico

States.

as well as the

The use of the term is now standard

ber of Native American periodicals and

circles.

in a

num-

There

is

even a "Turtle Island String Quartet" based in San Francisco. In the

rector of the

winter of 1992

practically convinced the di-

Centro de Estudios Norteamericanos

Universidad de Alcala

name

I

to "Estudios

de

the idea of the shift.

in

Madrid

la Isla

to

change

de Tortuga."

We agreed:

his

at the

department's

He much enjoyed

speak of the United States,

The Rediscovery of Turtle Island

^

24J

and you are talking two centuries of speaking

speak of "America" and you invoke

affairs;

centuries of

basically English-

Euro-American schemes

in the

five

Western Hemi-

sphere; speak of "Turtle Island" and a vast past, an open future,

and

critters

all

come

the

life

communities of

plants,

humans, and

into focus.

Ill

The Nisenan and Maidu, east side of the

Sierra foothills,

indigenous people

who live on the

Sacramento Valley and into the northern tell

a creation story that goes

something

like

this:

Coyote and Earthma\er were blowing around

in the

swirl of things. Coyote finally had enough of this aimlessness

and said, "Earthmaker, find us a world!"

Earthma\er

tried to get out

of it,

tried to excuse

him-

self because he \new that a world can only mean trouble.

But Coyote nagged him

into trying.

So leaning over the

surface of the vast waters, Earthma\er called up Turtle.

After a long time Turtle surfaced, and Earthma\er said, "Turtle, can

you get

me

a bit of

mud?

Coyote wants a

world." "A world," said Turtle.

down

she dived. She went

"Why

bother? Oh, well."

down and down and down,

the bottom of the sea. She too\ a great started

248 "W

And to

gob of mud, and

swimming toward the surface. As she spiraled and

The Rediscovery of Turtle Island

mud

paddled upward, the streaming water washed the

from

the sides of her mouth, from the bacf{ of her mouth

—

and by

the time she reached the surface (the trip too^ six

years),

nothing was

tips

left

but one grain of dirt between the

of her bea\.

"That'll be enough!" said Earthma^er, taking

hands and giving

it

a pat li\e a

it

in his

Suddenly Coyote

tortilla.

and Earthma\er were standing on a piece ofground as big as a tarp.

Then Earthma\er stamped

his feet,

and they

were standing on aflat wide plain of mud. The ocean was gone. They stood on the land.

And scenery,

then Coyote began to want trees and plants, and

and the

story goes

landscapes that then the animals

and

on

how Coyote imagined

to tell

came forth, and how he started naming

plants as they appeared.

because you look like skunk."

And

"I'll call

you skunk

the landscapes Coyote

imagined are there today.

My children grew up with this as their first creation story. When they later heard the Bible story, they said, "That's a lot like

Coyote and Earthmaker." But the Nisenan story gave

them

their

own immediate landscape, complete with details,

and the characters were animals from

their

own

world.

Mythopoetic play can be part of what jump-starts longrange social change. But what about the short term? There are

some immediate outcomes worth mentioning:

era of

community

In California a

a

new

interaction with public lands has begun.

new

set

of ecosystem-based government/

community joint-management

discussions are beginning to

The Rediscovery of Turtle Island *r 249

take place.

Some

of the most

vital

environmental

politics

is

being done by watershed or ecosystem-based groups. "Ecosystem management" by definition includes private land-

owners

in the mix. In

my

we

corner of the northern Sierra,

are practicing being a "human-inhabited wildlife corri-

dor" are

—an

area that functions as a biological connector

coming

to certain

agreed-on practices that will enhance

wildlife survival even as live here.

—and

dozens of households continue

to

Such neighborhood agreements would be one key

to preserving wildlife diversity in

most Third World coun-

tries.

Ultimately

we can

all lay

claim to the term native and the

songs and dances, the beads and feathers, and the profound responsibilities that

go with

it.

We are all

planet, this mosaic of wild gardens

we

nature and history to reinhabit in good sponsibility live

is

and work

others. People

to

indigenous to

this

are being called by

Part of that re-

spirit.

choose a place. To restore the land one must

in a place.

who work

To work

in a place

is

to

work with

become

together in a place

a

com-

munity, and a community, in time, grows a culture. To work

on behalf of the wild

is

to restore culture.

[The University of California Humanities Research

Institute spon-

sored a yearlong study called "Reinventing Nature" in 1992-93. Four conferences were held at four different campuses. cise:

the occulted agenda seemed to

as/{

It

that a critique

was an odd exerof naive and sen-

timental environmentalism be done by postmodernist humanists and critics.

The good-hearted humanists in fact had nothing against the en -

vironmentalists, siasts (like

250

"**

and

the conservation biology

and bioregional enthu-

me) told the narratives they knew

The Rediscovery of Turtle Island

best

— our own

goofy

breakaway

revision

of nature based on backpacking, zazen, Taoist par-

ables,

Coyote

sutras,

and field biology handbooks.

tales,

half-understood cutting-edge science, This essay

is

Mahayana

based on a

tal/{

given

at "Reinventing Nature/Recovering the Wild," the last conference in

the series, held at the University of California at Davis, October 190.3. J

The Rediscovery of Turtle Island

**

251

^r

*W

>^r

Kltkltdlzze:

\f

^r

A Node in the Net

e/eets heading west on the Denver-to-Sacramento run losing altitude east of Reno, cross the

snowy

Sierra crest.

and the engines cool

They

glide

start

as they

low over the west-

tending mountain slopes, passing above the canyon of the north fork of the American River. If you look north out the

window you can clear

see the

Yuba River country, and

you can see the old "diggings"

—

if

it's

large areas of white

gravel laid bare by nineteenth-century gold mining.

edge of one of those It's

on a forested

the

two thousand

is

a

stretch

little hill

really

On

where my family and

I

the

live.

between the South Yuba canyon and

treeless acres

of old mining gravel,

forty-mile ridge that runs from the

High

all

on

a

Sierra to the valley

floor near Marysville, California. You're looking out over

the northern quarter of the greater Sierra ecosystem: a vast

summer-dry hardwood-conifer

resistant shrubs

and bushes

forest,

with drought-

in the canyons, clear-cuts,

and

burns. In ten minutes the

252

jet is

skimming over

the levees of the

Sacramento River and wheeling down the

two and place.

a half

The

last

to joke that

we

strip. It

hours to drive out of the valley and up to

my

—we

like

three miles

it's still

seem

to take the longest

the bumpiest road we've found, go

where

was studying

Once,

will.

Back while that

I

I

in the mid-sixties

was on

join

them

in

I

some

California,

a visit to

in Japan.

friends suggested

buying mountain land. In those days land

and gas were both

still

canyon country, out

cheap.

to the

manzanita thickets and

We

drove into the ridge and

end of a road.

We pushed through

open

stretches of healthy

strolled in

ponderosa pine. Using a handheld compass, of brass caps that Sierra for

me. But

mark

corners.

knew

I

the rainfall

their

company. There was

No

put

down

the

acres

found

new

a

a wild

well

part of the

be,

—ponder-

enough

and

meadow

I

a couple

knew full

know

to I

liked

of native

regular creek, but a slope with sedges that

money

I

told

my friends to count me

in.

for a twenty-five-acre share of the

and returned

In 1969, back for

land and

—

and climate would

promised subsurface water.

hundred

I

the assembly of plants

what

bunchgrass.

was

It

osa pine, black oak, and associates

I

then takes

good

to Japan.

in California,

we drove

out to the

made a family decision to put our life there. At that

time there were virtually no neighbors, and the roads were

even worse than they are now.

and twenty-five miles had the

will

a small

farm

ests

try

—

and some of the in the

and mountains and been

No

power

across a canyon

lines,

—

skills as well.

I

to

no phones,

town. But

had grown up on

Northwest and had spent time since childhood.

I

we

had worked

in the forat

carpen-

a Forest Service seasonal worker, so mountain

Kitkjtdizze:

A Node in the Net

*r

253

three thousand feet)

life (at

We weren't really

seemed doable.

"in the wilderness" but rather in a zone of ecological recovery.

The Tahoe

National Forest stretches for hundreds of

square miles in the I

had

also

hills

beyond

ponderosa pine

forests of eastern

were more than two hundred

That land was different, but

pines. feet;

The

us.

been a logger on an Indian reservation

it

drier

and

grew

trees

the

down

Oregon, where many

and

feet tall

five feet

trees

through.

a bit higher, so the understory

was

same adaptable cinnamon-colored

here topped out at about a hundred

they were getting toward being a mature stand, but a

long way from old growth.

neighbor

who had

talked with a ninety-year-old

I

been born

in the area.

when he was young he had run

cattle over

logged here and there, and that a big

about 1920. fallen

I

trimmed

and counted the

the

rings:

fire

stump on

had not been

total.

He told me that my way and had

had gone through

a black

oak that had

more than three hundred years.

Lots of standing oaks that big around, so fires

in the

it

was clear

that the

Besides the pine stands (mixed with

incense cedar, madrona, a few Douglas

mosaic of postfire manzanita

fields

firs),

our place was a

with small pines coming

through; stable climax manzanita; an eight-acre stand of

pure black oak; and some areas of blue oak, gray pine, and grasses. Also lots of the

low ground-cover bush called

dizze in the language of the It

was

clear

Wintun,

a

from the very old and scattered stumps

area had been selectively logged once.

increment borer figured that some

kjtkjt-

nearby valley people.

A

trees

that this

neighbor with an

had been cut about

1940. The surrounding lands and the place I was making my

254

"V*

Kitkjtdizze:

A Node in the Net

home Howed and

together with

to the creatures,

We walls

it

had our hands

and

unmarked boundaries; to the eye

was

all

full

the

one. ten years just getting

first

roofs, bathhouse, small barn,

was done the old way: we dropped

long hair joined the

many of them

later

it

falling saw,

and

Young women and men with

work camp

spending money. (Two

up

A lot of

the trees to be used in

two-man

the frame of the house with a

peeled them with drawknives.

all

woodshed.

comradeship, food, and

for

became

licensed architects;

stayed and are neighbors today.) Light was

from kerosene lamps; we heated with wood and cooked with

wood and propane. Wood-burning sauna

ranges,

sewing

treadle-operated

stoves,

propane-using Servel refrigerators from the targets of highly selective settlers

found

shopping runs.

ture living this set

light,

up

way

in

were the

Many other young

was

what we

a

whole reinhabitory

like to call

cul-

Shasta Nation.

my library and wrote poems and essays by lantern

then went out periodically, lecturing and teaching

around the country. concealed base ies.

fifties

and

their place in northern California in the early

seventies, so eventually there

I

wood-burning

machines,

I

thought of

camp from which

I

my home

as a well-

raided university treasur-

We named our place Kitkitdizze after the aromatic little

shrub.

The month

scattered neighbors to talk

about local

and everyone wanted

and

affairs.

I

started

We

were

to cause as little

Those with well-watered

sites

meeting once all

a

nature lovers,

impact as possible.

with springs and meadows

put in small gardens and planted fruit

Kitkitdizze:

trees.

I

tried fruit

A Node in the Net

*r

255

bees went

first.

black bear.

They were

The

destroyed in one night by a

totally

kitchen garden did fairly well until the run

of dry winters that started in the eighties and over.

may

finally

be

And, of course, no matter how you fence a garden, deer

way

find a

The

to get in.

chickens were constant targets of

northern goshawks, red-tailed hawks, raccoons,

and bobcats.

The

The

chicken flock, a kitchen garden, and beehives.

trees, a

feral dogs,

A bobcat once killed twenty-five in one month.

fruit trees are

still

with

of all the cultivars, have best

us, especially the apples.

They,

made themselves at home. (The

grosbeaks and finches always seem to beat us to the cherries.)

But

my

in

myself

heart

I

was never

into gardening.

and

as a logger again either,

grow Christmas trees. Except for firewood, felling

it

couldn't see

I

wasn't the place to

for cutting fallen

oak and pine

an occasional pole for framing, and

fre-

quent clearing of the low limbs and underbrush well back

from the homestead

much

with the

sense of it

it,

to

forest.

I

reduce

fire

wanted

to

hazard,

go

and thought it was enough

be the wildlife habitat

Living in a place

I

hadn't done

deep

lightly, to get a

to leave

it

wild, letting

it is.

like this

howl fugues, owl exchanges

absolutely delicious. Coyote-

is

in the treetops, the

almost daily

sighting of deer (and the rattle of antlers at rutting season), the frisson of seeing a poky rattlesnake, tracking critters in

the snowfall, seeing cougar twice, running across

gous bear

scats,

sharing

all this

humon-

with the children are more

than worth the inconveniences.

My where.

original land partners It

were increasingly busy

else-

took a number of years, but we bought our old

partners out and ended

up with

the

256 "W Kitkjtdizze: A Node in the Net

whole hundred

acres.

That was sobering. hands.

We

Now

Kitkitdizze was entirely in our

were cash poor and land

rich,

and who needs

more second-growth pine and manzanita?

We needed to re-

think our relation to this place with

—almost down-

town Use

— rush of

it,

but

Now two

plants

and

how? And what

it is

two grown

its

creatures.

busy

Do we

it

alone?

comes with

responsibility

sons,

leave

it

all?

two stepdaughters, three

cars,

two well pumps,

close

trucks, four buildings, one pond,

to a hundred chickens, seventeen fruit trees, two

cats,

about

ninety cords of firewood, and three chainsaws

later. I've

plenty of dark and

unknown

learned a

lot,

but there

territory. (There's

chaparral cated.) tors,

—

it

still is

one boundary

to this

BLM— that

borders the

down

land I

still

in the

haven't lo-

Black bear leave pawprints on woodshed refrigera-

and bobcats,

coyotes,

and foxes are more

in

evidence

than ever, sometimes strolling in broad daylight. Even the diggings, which were stripped of soil by giant nozzles wash-

ing out the scattered gold, are colonized by ever-hardy

manzanita and bonsai-looking pine. The ronmental

conflict in California

first

major envi-

was between Sacramento

Valley farmers and the hydraulic gold miners of the Yuba.

Judge Lorenzo Sawyer's decision of 1884 banned absolutely all

release of

mining debris

into the watershed.

end of hydraulic mining

amount of

that the

good farmlands was eight times the

amount of dirt removed

The kerosene

lights

array powering a in

That was the

We now know

material that was washed out of the Sierra into

the valley and onto

pany put

here.

for the

Panama Canal.

have been replaced by a photovoltaic

mixed

AC/DC

an underground

system.

line to

The phone com-

our whole area

Kitkitdizze:

at its

A Node in the Net

*r

own 25*]

expense.

My wife Carole and I are now using computers, the

writer's equivalent of a nice

little

chainsaw. (Chainsaws and

computers increase both macho productivity and nerdy

My

stress.)

part-time teaching job at the University of Cali-

fornia, Davis, gives

me an Internet account. We have entered and are tapping

the late twentieth century

into political

and

environmental information with a vengeance.

The whole tional forests,

Sierra

is

hawk

it is

—

various na-

Bureau of Land Management, Sierra

Industries, state parks,

of a

a mosaic of ownership

and private holdings

—but

Pacific

to the eye

one great sweep of rocks and woodlands. We,

along with most of our neighbors, were involved in the forestry controversies of the last decade, particularly in regard to the

long-range plans for the Tahoe National Forest.

county boosters

seem

still

to take

more pleasure

The

in the ro-

mance of the gold era than in the subsequent processes of restoration.

The

Sierra foothills are

Country," the highway called

gold

—

I

wear

have

sat in

is

it

in

my

described as "Gold

called "49," there are businesses

is

"Nugget" and "Bonanza."

wealth here

still

teeth

and

I

in

have nothing against

—

my ear but the real My neighbors and

the great Sierran forest.

I

on many hearings and had long and complicated

discussions with silviculturalists, district rangers, and other

experts from the Forest Service. All these public and private

designations seem to "rights"

and no land

irreversibly ries.

come with ethic,

various "rights."

With

just

our summer-dry forests could be

degraded into chaparral over the coming centu-

We were part of a nationwide campaign to reform for-

est practices.

The upshot was a

real

and

positive upheaval

a national scale in the U.S. Forest Service

258 ^W Kitfytdizze: A Node

in the

Net

on

and the promise of

ecosystem management, which

actualized as described

if

would be splendid.

We next turned our focus to the nearby public lands managed by the

BLM.

It

wasn't hard to see that these public

lands were a key middle-elevation part of a passageway for

deer and other wildlife from the high country to the valleys

Our own

below.

were catapulted into a whole new game: the ager for central

in the

community, and then

own

first

said, "Let's

us,

con-

cooperate

We can share in-

with older volunteers and then with

wild teenagers jumping

three thousand forested acres.

down

with

interest,

We agreed to work with him and launched a bi-

ological inventory,

our

us, talked

long-range planning for these lands.

formation."

BLM area man-

California became aware of our

drove up and walked the woods with sulted with the

Then we

holdings are part of that corridor.

in.

We

the canyons to find out just

We

studied close to

bushwhacked up and

what was

there, in

what

combinations, in what quantity, in what diversity.

Some of

it

was

tallied

and mapped (my son Kai learned

Geographical Information Systems techniques and put the data into a borrowed Sun Sparc workstation), and the rest of

our observations were written up and put into bundles of notes on each small section.

We

had found some very large

trees, located a California spotted

owl

pair,

noted a

little

wet-

land with carnivorous sticky sundew, described a unique

barren

dome with

serpentine endemics (plants that

grow

only in this special chemistry), identified large stands of vivid

growing

buildup of fuel.

forest,

and were struck by the tremendous

The well-intended but ecologically ignorant

fire-exclusion policies of the

government agencies over the

Kitkitdizze:

A Node in the Net

*?

259

last

century have

made the forests of California an incredible

tinderbox.

The droughty millennia by

forests

A

fire.

fire

area, forest historians are five years, left

and

in

of California have been shaped for used to sweep through any given

now saying, roughly every

doing so kept the undergrowth

the big trees standing.

The

native people also deliber-

ately started fires, so that the California forests of

dred years ago, parks that were

manzanita

risking a

among

the

two hun-

were structured of huge

trees in

Of course, there were always some

and recovering burns, but overall there was

To "leave

fire that

The

told,

fire-safe.

fields

far less fuel.

again.

we are

twenty-

down and

it

be wild" in

its

present state would be

might set the land back

tens of thousands of

wooded

foothills

to first-phase

brush

homes and ranches mixed

down

the

whole Sierra front

could burn.

The

biological inventory resulted in the formation of the

Yuba Watershed

up of

Institute, a nonprofit organization

local people,

estry, biodiversity,

sponsoring projects and research on for-

and economic

to the larger region.

management

made

One

sustainability with

an eye

of the conclusions of the joint-

plan, unsurprisingly,

load by every available means.

was

to try to reduce fuel

We saw that a certain amount

of smart selective logging would not be out of place, could help reduce fuel load, and might pay some of the cost of

thinning and prescriptive burning.

We named

our lands,

with the BLM's blessing, the 'Inimim Forest, from the Ni-

senan word for pine in recognition of the ,

The work with fire, wildlife, and

first

people here.

people extends through

public and (willing) private parcels alike. Realizing that our

260 ^W Kit\itdizze: A Node in the Net

area plays a critical biological role,

ground

we

are trying to learn the

by which humans might

rules

together with an-

live

A

imals in an "inhabited wildlife corridor."

project for net-

ting and banding migrant songbirds during nest season

(providing information for a Western Hemisphere database)

is

located on

some Kitkitdizze brushlands,

public land, simply because

managed by my spirit

wife, Carole,

of the vibrant

efforts here

it's

an excellent location.

who

is

It is

deeply touched by the

birds she bands.

little

rather than

Our

cooperative

can be seen as part of the rapidly changing

outlook on land management

West, which

in the

is

talking

public-private partnership in a big way. Joint-management

agreements between

local

committed

and

interests,

new and

lands, are a

their

need for ecological a better

and

local

neighboring blocks of public

potent possibility in the project of re-

sponsibly "recovering the

and

communities and other

commons"

region by region.

literacy, the sense

of

understanding of our stake

home

The

watershed,

in public lands are

beginning to permeate the consciousness of the larger

soci-

ety.

Lessons learned in the landscape apply to our too.

So

this

is

what

my

family and

watershed work as our dizze Plan: We'll do

fire, to

are

much more

lands,

borrowing from the

own Three-Hundred-Year

then a series of prescribed burns.

untouched by

I

own

Kitkit-

understory thinning and

Some

patches will be

left

provide a control. We'll plant a few

sugar pines, and incense cedars where they

fit

(ponderosa

pines will mostly take care of themselves), burn the

under some of the oaks

to see

what

burn some bunchgrass patches

it

does for the acorn crop,

to see if they

Kitkitdizze:

ground

produce better

A Node in the Net

*r

261

basketry materials (an idea from the Native basket-weaving revival in California). We'll leave a percentage of dead

the forest rather than take

it

all

in

for firewood. In the time of

our seventh-generation granddaughter there area of

oak

fire-safe pine stands that will

will be a large

provide the possibility

of the occasional sale of an incredibly valuable huge,

clear,

old-growth sawlog.

We

assume something of the same

rounding itors

land.

The wildlife

will

still

from the highly crowded lowlands

study,

and

reflect.

some of

getting

may come from

on sur-

will be true

And

pass through. will

come

vis-

to walk,

A few people will be resident on this land,

their

income from

the information

forestry

work. The

economy of three

rest

centuries

hence. There might even be a civilization with a culture of cultivating wildness.

You can But the

say that this

possibility

is

outrageously optimistic.

of saving, restoring, and wisely

ing the bounty of wild nature ica.

My home

It

is still

base, Kitkitdizze,

is

truly

is.

(yes!) us-

with us in North Amerbut one tiny node in an

evolving net of bioregional homesteads and camps.

Beyond there's

all this

studying and managing and calculating,

We

another level to knowing nature.

learning the

names of things and doing

bushes, and flowers, but nature as in a clear light.

much wildlife call, a

cough

watch

a

Our

it flits

inventories of trees,

by

is

actual experience of

is chancy and quick. Wildlife

in the dark, a

shadow

can go about

not usually seen

many is

birds

in the shrubs.

You can

cougar on a wildlife video for hours, but the

cougar shows herself but once or twice

must be tuned

to hints

262 "W Kitkitdizze:

and nuances.

A Node in the Net

and

often simply a

in a lifetime.

real

One

After twenty years of walking right past

chores in the meadow, gnarly canyon

live

show

me.

itself to

oakness, as

if

home

tally at

it

ticing

ting

it

in life

that

felt its

day.

the

fall

Or maybe

my own. Such

for

to

and oak

it

was ready

to

intimacy makes you to-

in yourself.

in that

But the years spent

meadow and

here, getting firewood there,

mushrooms bulge out

themselves delightful and essential.

one

my way

oldness, suchness, inwardness,

not really no-

were not wasted. Knowing names and

some brush

when

I

on

actually paid attention to a certain

oak one

were

working around

I

it

habits, cut-

watching

for

are skills that are of

And

they also prepare

suddenly meeting the oak.

Kitkitdizze:

A Node in

the

Net *r 263

dcv< In

I

itudcs

toward

environment.

th