Category Archives: Environmentalism

Activism, Bioregion, Book Reviews, Environmentalism, Ethics

Book Review: Cache: Creating Natural Economies

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Cache: Creating Natural Economies
Spencer B. Beebe (author), Sam Beebe (photographer)
Ecotrust, 2010
252 pages

It’s a very good thing I don’t review books professionally any more. I have had this one (signed by Sam Beebe himself, even) for something like three years, and it just now made it to the top of the to-read stack. Not for lack of it being a good book, but like most nerds I have piles of books that I haven’t read yet and I’m chewing my way through as fast as I can (which isn’t very fast these days).

Thankfully, it’s still available, and well worth the wait. It fits right in with one of my pet hypotheses–that we’ve spent hundreds of years developing our current economic structure without taking the effects on nature into consideration, and that if we can’t overhaul the system entirely we can at least re-engineer it to be more ecologically friendly. This is not a book for people who want to change the whole thing entirely; it’s a book for those who are willing to take the current capitalistic system we have and subvert it for the powers of good.

The author, Spencer Beebe, has quite the environmental pedigree. He got his start with the current juggernaut of “let’s buy land to save it”, the Nature Conservancy, then co-founded Conservation International, which helps communities worldwide both gain economic freedom and protect their environment. He then took his work a step further by founding Ecotrust, which again works to create sustainable economies–in all senses of the term–but on a more local basis. (They’re right here in Portland, even!)

Cache is part autobiography, part challenge. It’s a fantastic behind-the-scenes of Beebe’s decades of work in the environmental movement, as well as some of the shortcomings of efforts he’s been involved with. But it’s also a story of his attempts to improve on those shortcomings, rather than simply rest on his laurels. The challenge is for the reader: the business professional is called to reconsider their company’s practices in relation to the environment; the layperson is invited to consider how our world could look differently if our money really was greener.

I do have to also mention Sam Beebe’s photography. You’d expect this book to be full of a few black and white photos and a bunch of graphs. Instead what we get are photos illustrating events and ideas, wrought in full color. Some of them are fairly official-looking–photos of Ecotrust’s Jean Vollum Natural Capital Center (during and after renovation), or people that the author worked with over the years. But then there are delightful surprises–four of the Beebe children on a tiny little raft floating down a stream no wider than my porch, with Mom keeping an eye out. Those of us who got our love of nature early on will recognize the importance of that sort of picture in this story.

To be honest, this book got me really excited. I have a very teeny tiny business, with just one person (me). But I am a part of the American economy, and the fact that someone out there is not just dreaming change but actively making it on a level that feels so far away from my ability to act just makes me heartened. I know that a lot of my left-leaning fellows want to see a complete overhaul of the system. But as long as that system is in place and stubbornly refusing to shapeshift into something else, I’m okay with people making use of it to better the world, and maybe even draining off a bit of the poison that’s infected it while they’re at it.

You may purchase this book here.

Cosmology, Environmentalism, Meaning, Paganism, Rites of Passage, Rituals, Wonder and Awe

On Living My Paganism

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This month marks nineteen years since I became pagan. In the intervening years I’ve been a generic Cunningham-flavored neopagan, spent several years as a Chaos magician particularly enamored of Carroll’s work, tried to form my years of experience and practice into a more formalized neoshamanic path, and found that what I really needed was just the opposite. These days, I still work with totems as I have since the beginning; I still have my work with skin spirits and hides and bones that I started in 1998. There are certain prayers, practices and personal acknowledgements that are largely unchanged from the early days.

But there are things I’ve left behind me as I’ve carried along my path. Rituals, for example. I no longer do much in the way of formal ritual, unless it’s a very special occasion like the opening ritual at Paganicon last month, where I was asked to help out. It’s not that I don’t acknowledge the value of a transformative experience. But I’ve historically called on these rites when I’ve felt the need to really shake things out of stagnation, and I haven’t felt stagnant in years. If you think of my life as a river, you can think of past creative blocks and frustrations as dams that needed to be overflowed and broken. More recently, I tend to wear away at the impediments–or I simply find a different course to take. My life is moving along just fine, even if it’s not always as quickly as I’d like. But I’ve learned the patience of the river in that.

My smaller, more personal rituals are integrated into everyday actions in much the same way. When I do my purification rituals on the hide and bone art I create, they’re worked into the actual creation process itself. A large part of these rites involves conversations with the skin spirits who once wore those remains, conversations that have long since become part and parcel of the creative process itself. I may appear to only be stitching and arranging and decorating, but each action is a phrase, each moment of concentration a chance to listen. There is far more going on than what is apparent from the surface.

And it’s like that in every part of my path. The older I get, the more I recognize the sacred in everything. Nature is what is most sacred to me, and everything is of nature. We humans have taken things like tool-using and nest-building to unprecedented degrees, and we’ve had a really detrimental effect on the rest of the planet at the same time. But we are still of nature; even our creations are of nature, no matter how we’ve altered them from their original forms. So I must acknowledge the sacred in nuclear waste as much as I acknowledge the sacred in a field of beargrass on the flanks of Mt. Hood.

That doesn’t mean I can blithely ignore the effects of nuclear waste, or fracking, or climate change. Just the opposite. We feel compelled to preserve, protect and be engaged in what we consider sacred. This calls me to a path where I am more consciously aware of every moment, every action, not just as an exercise in self-centeredness, but as a sharp reminder of every single thread that “hitches me to everything else in the Universe” (to borrow a phrase from John Muir). This awareness shapes my choices; it compels me to walk my talk.

When I did formal rituals before, a lot of my purpose was to find connection to the sacred. Now I recognize that I am immersed in the sacred at all times, and my goal is not to find the sacred but to remind myself of it, both in thought and action. This state of constant connection is what I was trying to find for so many years. It was what I sought when I stood with athame in hand working early rituals right out of Cunningham’s Wicca: A Guide for the Solitary Practitioner. It was there when I tried to expand my consciousness through Chaotic rites. It was there when I wanted to feel the same devotional joy that others around me did with their daily practices and many altars. And I finally found the first thread of it when I let all of that fall away and simply immersed myself in the wildness I had been seeking all along.

It’s not that the practices I’d done before were useless. All the years of meditation and ritual prepared me for this in-the-moment awareness, due in no small part to how they taught me to focus more keenly. Now I can find my connection to sacred even amid distractions, in the most urban of areas, and I set aside distractions with the same skills I learned when casting my first circles. It’s just that now I don’t need the circle casting to find that focus.

Nor do I feel a need to mark particular times of year as more special than the rest. The eight Sabbats are a nice system for reminding a person of the cycles of nature; they’re just close enough to each other to be regular celebrations, but far enough apart that there are significant changes that occur between them. I could mark times that are notable to me–the first rain after the late summer hot spell, or the time when the birds migrate away in spring, or when the strawberries bloom a second time in the year. But there’s always something notable going on in nature. I’d rather my path be in a constant state of celebration rather than picking and choosing which natural events to honor over others.

One might think it’s a lonely, boring path with no parties for special occasions or magical workings. It’s a quieter path, to be sure, but not lonely, and never boring. And I find the rites and such to be distractions at this point, keeping me away from the quiet, constant communion with the sacred that I’m trying to find in every moment, whether curled up in a coffee shop with my laptop, racing around attending to details at an event I’m vending, or looking up at the stars over my campsite as I backpack alone in the wilderness.

Maybe someday that’ll change again. Perhaps I’ll feel called to perform formal rites again, either for myself or for others. That’s the glorious thing about this path I’ve walked for almost two decades–it’s constantly shifting and evolving, flowing like the river through a twisting, turning course.

Animals, Book Reviews, Books, Environmentalism, Science

Book Review: In the Field, Among the Feathered

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In the Field, Among the Feathered: A History of Birders and Their Guides
Thomas R. Dunlap
Oxford University Press, 2011
242 pages

Every now and then there’s a book that, when I see it, I instantly think “I have GOT to read this NOW”. Not add it to a wish list, or my always-enormous to-read pile, but read it as soon as I possibly can. This was one of those books, and appropriately enough its subject matter is another sort of text I tend to dive into: field guides. More specifically, it covers birding guides, those books cataloging all the species of a given region, country, or even the entire planet. But they weren’t always so all-encompassing, nor did they start out as the carefully organized, colorfully illustrated resources we have today.

In the Field, Among the Feathered is a detailed exploration of both the history of birding and the guide books that tried to meet the needs of this ever-expanding pursuit. Many of us are familiar with the conservation activities of the Audubon Society and the popularity of backyard bird feeders, but birding was once a much more competitive activity–and still is to an extent today. Dunlap takes what could have been a fairly dry topic full of bird nerds and makes it into a century-long story complete with a wide cast of characters, cooperatives and rivalries that alone would have made a nice book.

But it is the history of birding guides that adds even more dimension to the tale. We no longer have direct access to the pioneers of Western birding. We do, however, have a library of texts chronicling both their adventures and their priorities, filtered into user manuals for seeking the wild avian. From the Victorian Birds Through an Opera Glass by Florence Bailey to the prestigious guides put out by Peterson today, these books show how birders went from casual sightseers in nature, to competitive naturalists, to dedicated citizen scientists.

This is a fantastic book for any nature lover, particularly those obsessed with the tiny dinosaurs that flit through our cities and fields. It’s also a fine history text, full of good information while keeping the reader engaged with a great narrative. Whether you’re a birder yourself, a lover of niche subjects, or simply looking for a book to curl up with for a few hours, I highly recommend this book to you.

You may purchase this book here.

Activism, Animals, Anthropocentrism, Cosmology, Environmentalism, Ethics, Paganism, Psychology, Science

The Pagan Ape

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Just a quick reminder that I still blog over at Paths Through the Forests, the Patheos blog that I share with Rua Lupa. My newest post there, “The Pagan Ape“, went live this morning. In it I discuss our detachment from nature, the effects that detachment has, and what I feel our responsibility as pagans and humans may be to the planet. Read the post here!

Animal Totems, Animals, Anthropocentrism, Bioregion, Cosmology, Environmentalism, Hiking, Paganism, Totemism 201, Totems

Totemism 201: Why Going Outside Matters

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My apologies for the lack of posts as of late. February into March is generally a busy time for events in my vending and speaking schedule, and I’m just now entering a period where I’ll mostly be at home. I still have plenty of other things going on here in Portland, and the Tarot of Bones is still eating my life, but if all goes well there’ll be more blog posts. In my last post I said we were going to talk about a different topic. I’ve got one that’s really prominent in my head right now, though, so I’m going to cover it instead.

So in my travels over the last several weeks I’ve tried to get out into wilderness places at least a few times. I went hiking at Ed Levin County Park in San Jose while I was at PantheaCon, and on my way back home I stopped for a few hours to walk and drive around the Sacramento National Wildlife Refuge. Just this past weekend I did a bit of a birding hike at Minnehaha Falls Regional Park while in Minneapolis for Paganicon. All of these were excellent opportunities to appreciate species of wildlife I don’t normally get to see in Portland, and especially to appreciate the spring migration of dozens of species of bird.

I learned a lot in those excursions, but an experience at home helped to solidify some thoughts I’ve had about why this is so important to my totemic path. This morning I woke up just around dawn; my sleep schedule’s been a bit out of whack with all the travel through time zones and whatnot. So I headed into the living room to start checking email, and to enjoy the morning drama at the bird feeders on my porch. I have both suet and seed feeders, and it’s normal for me to get a variety of tiny feathered dinosaurs ranging from scrub jays to pine siskins to Northern flickers coming by for breakfast.

I’ve also recently discovered eBird, a joint effort by the Cornell Lab of Ornithology and the National Audubon Society. It’s a website that allows you to record your bird sightings, and I’ve been registering my feeder visitors as they show up. One of the entry fields asks for the sex of the bird, if you have that information handy. Some are pretty easy to discern–a male dark-eyed junco in Oregon looks very different from the female, being darker in color. Others, like scrub jays, have little to no sexual dimorphism. I’ve had a few Northern flickers by yesterday and this morning. On first glance the male and female look very much the same–brown with black barring on the back, and a black “bib” and spots on the chest, with either yellow or red shading on the the tail and wings. I wanted to be able to discern whether I had males or females–or both–showing up, so with a quick bit of Google research I found that the males tend to have a red or black spot on their cheeks.

Why is this important to totemism? Because the presence of both sexes indicates the strong possibility of nesting nearby, which means I can also keep an eye out at area trees for nesting holes and, if I’m lucky, young peeking their heads out as they get a bit older. Sure, I can also look up videos and articles about flicker family dynamics, but there’s something about getting to see it in person that I think would make my understanding of Flicker as a totem more full and vibrant.

See, the “meanings” of animal totems (here’s why I don’t like that concept, by the way) are largely drawn from the animals’ behavior and natural history. Scrub Jay was the first totem to greet me as soon as I moved to Portland almost right years ago, and its bold, brash curiosity was infectious as I began exploring my new urban home. Moving is always a stressful experience, even when it’s for positive reasons, and I’d spent a year in Seattle becoming progressively more depressed and unhappy. Rather than sinking deeper into that because I had to start all over in a new place yet again, I found myself drawn out into the world by a brilliant blue and gray bird.

And over the past eight years I’ve made more of a study of the natural history of this area, both Portland and beyond, from geology to climate to the various sorts of flora, fauna and fungi found in each place I’ve explored (and some I’ve yet to set foot in). I’ve deepened my connection to the land that’s embraced me, and I’ve created more substantial relationships with some of the totems here as well. I feel invested in this place and everyone who lives here, and I give more of myself than ever before.

Many totemists, especially newer ones, rely on totem dictionaries and feedback from on-topic internet forums and groups to get their information on what a totem “means” or whether an animal sighting was a message in disguise. While these can be useful at the beginning, eventually you have to drop the training wheels and figure things out for yourself. I’ve long said that what a particular totem tells me may not be what it tells you, and so coming to me and asking “What does Brown bear mean?” or “I saw a blue jay today, what does that mean” is useless. All I’ll tell you is to ask the totem itself, because that’s a relationship between the two of you.

And a big part of developing that relationship involves going outside–or, for those unable to do so, at least watching/listening/etc. from the window. Hell, barring all else there are books and documentaries and websites on all sorts of natural topics. Nature spirituality is meant to be about our connection with everything else, not just the human-dominated portions of the world, and if you only immerse yourself in dictionaries and forums you’re going to miss out on a lot. Going to wilder areas where we’re less of an influence serves to illustrate just how much we’ve affected the world around us, and what we stand to lose if we keep up our destructive ways. You can look at photos and video, but there’s nothing to compare with seeing it with your own eyes if you’re able to. A picture of a clearcut is devastating, but it’s nothing next to actually going out and walking through a devastated landscape where a forest has been torn down, being completely surrounded by shattered trunks and earth scraped bare.

It’s that sort of experience that helped me move from a “all about me” approach to totemism to a more balanced give and take. Totemism isn’t just about us, as I’ve talked about already, and in my next post I’ll be talking about why giving back through offerings and otherwise is crucial to one’s totemic practice.

A master list of Totemism 201 posts may be found here.

Did you enjoy this post? Please consider purchasing one or more of my books on totemism and related topics! They include more in-depth information on working with totems, to include topics not discussed in this essay series.

Animal Totems, Animals, Anthropocentrism, Bioregion, Books, Cosmology, Environmentalism, Fungus Totems, Plant Totems, Plants, Totems

Announcing My Next Book – Nature Spirituality From the Ground Up: Connect with Totems in Your Ecosystem

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[Note: I know I’ve been pretty quiet the past few weeks. I’ve been out of town a LOT–PantheaCon, Mythicworlds, a few out of town errands. I’m going to be gone again next week, where I’ll be at Paganicon in Minneapolis as a Guest of Honor (woohoo!), though in the meantime you can catch me at the Northwest Tarot Symposium this upcoming weekend in Portland. I should be able to get back to some writing later in the month, if all goes well! Also, head over to the Tarot of Bones website to see my progress on that particular giant project–and find out more about my very first IndieGoGo campaign coming soon! Thanks for your patience.]

I am pleased to announce that I have signed the contract for my third book with Llewellyn Worldwide, entitled Nature Spirituality From the Ground Up: Connect With Totems in Your Ecosystem! For those who really enjoyed the bioregional totemism chapters in New Paths to Animal Totems and Plant and Fungus Totems, this book is for you!

Within its pages I offer ways to connect with the land you live on through the the archetypal representatives of animals, plants, fungi, minerals, waterways, even gravity and other forces of nature. Written from a nonindigenous perspective, it offers tools, practices and meditations for those who seek a more meaningful relationship with the land than the consumer-driven destruction all too common worldwide. And it encourages viewing the world through a more eco-friendly lens and inviting others to do the same.

Most importantly, it’s my answer to our tendency to make nature spirituality all about us. Rather than being full of ways to get things from the totems, it’s about forming relationships with them and partnering with them to undo some of the damage we’ve done. While bettering yourself is a part of that, I avoid the all-too-common “Harness the power of your totem to get what you want!” attitude.

I don’t yet have an exact release date, but it’s due to be in the Llewellyn winter catalog, and I’ll keep you posted! In the meantime, just a reminder–I have a perks package on my Patreon where if you pledge at the $25/month level ($35 for non-US folks) for seven months, you’ll get one of my current books or anthologies each month, and at the end of those seven months you’ll be automatically added to the preregistration list for Nature Spirituality From the Ground Up. Then when it comes out, I’ll send you a copy for absolutely free!

Animal Totems, Anthropocentrism, Cosmology, Environmentalism, Fungus Totems, Plant Totems, Totemism 201, Totems

Totemism 201: It’s Not Just About Us, Either

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Okay, back to Totemism 201! In my last post, I talked about how totemism extends well beyond animals into plants, fungi, and other non-animal beings. One of the main points I made is that we tend to gravitate toward animal totems because they’re closer to us–we are, after all, animals ourselves. I’ve covered the tendency toward anthropocentrism in spirituality before, but I’d like to tie it specifically to totemism in this post.

Pick up any book on totemism, or surf to a website on the topic, and more often than not you’re likely to run into language that suggests that by reading this material you’ll learn how to unlock the secrets of totemic power and get what you need in your life. I recognize a lot of that is due to marketing, because how better to sell a book than to claim it holds the answers to someone’s problems? Unfortunately it seriously limits the possibilities for relationships with the totems, and relegates them to being tools you take out of a bag only when you need them.

There are plenty of folks who manage to move beyond the “gimme” mindset. However, even they may perpetuate language that encourages others to see totems as means to a personal end. There’s nothing wrong with asking totems and other spiritual allies for aid when you need it, but I don’t feel it should be the sole basis for your relationships with them, especially because “I want I want I want” is a very anthropocentric way of going about things.

If you see totems as aspects of the human psyche given animal and other non-human forms, you may wonder what the problem with anthropocentrism is. After all, they’re all in your head, right? Remember that the totems represent their species, and you can still help their physical counterparts. Anthropocentrism has damaged the physical environment in numerous ways, so any effort to see the world in a less human-dominated fashion can help improve the world for everyone.

So how can you begin to remove the anthropocentrism from your totemism?

–Don’t treat totemism like it’s just a way for you to improve your life. Back when I was talking about the potential pitfalls of totem dictionaries, one of the points that I made is that the dictionary format tends to emphasize a quick fix for our problems. Relationship troubles? Take one dose of Lovebird and call me in the morning. Sure, that’s a bit hyperbolic, but it illustrates the problem effectively.

To break out of that mindset, consider how you view the totems you work with. Who are they besides “Solution A for Problem B”? What happens once you get past the stereotyped “what does this totem mean?” Do you see them as friends? Family? Allies? Beings to be worshipped, or admired, or emulated? (It’s okay if you don’t have an immediate answer; it might take a while for you to really conceptualize your relationships with your totems.)

–Be mindful of how you talk about totems, both the ones you work with and in general. Even if you see the totems as independent beings who have a lot more going on than figuring out how to help you get a new job, if you use language like “Totems are here to teach us things!” you’re still perpetuating a more limited view of them. Instead, try talking about the entirety of your relationship with a given totem (or as much as you’re comfortable talking about). When someone asks you what Gray Wolf means (as one example) you might talk about not just things Gray Wolf has shown you, but also what you’ve done for that totem in return, how close you are, how the relationship has evolved over time, other totems Gray Wolf has introduced you to and why, etc. (This all, of course, depends on how much time and space you have to answer in.)

Moreover, encourage discussions on totems that go beyond “What does this totem mean and what can it do for me?” If you part of an online forum or an in-person group about totems, try starting a new topic. If you teach about totemism, even casually, make a point of going into more depth. Ask others about their experiences. Get the words flowing.

–Another way to reduce an anthropocentric approach to totemism is to get out of your comfort zone. As I’ve mentioned before, we tend to gravitate toward animal totems (especially Big, Impressive North American Birds and Mammals) because they’re most familiar to us. Challenging that familiarity helps us and broaden our attention, and moves us beyond our own priorities of personal comfort.

Start one step outside of your comfort zone. If you’ve primarily only worked with mammal totems, try working with a bird or reptile totem. Then take another step, and head into fish territory. Another step may get you in touch with any of a number of invertebrates. Beyond that there are the totems of fungi, plants, bacteria, and numerous other non-animal beings.

The more you put yourself into the mindset of an unfamiliar sort of being, the more aware you become of their priorities. Anthropocentrism relies on human concerns being the most important; by making yourself aware of the concerns of other beings, you loosen the grip of a human-centered worldview.

Those are just a few of the ways in which you can unseat anthropocentrism and move your totemism from “what do I get” to “what can we give each other”. Note that I mention “we” in that last statement. Your goal is not to completely subsume your wants and needs in favor of those of a totem or any other being. The totems don’t need mindless followers, nor do they need people running around in hair shirts, castigating themselves for having any personal needs whatsoever.

Rather, the goal is to regain a mutually beneficial relationship with the totems and their children. We are just one of millions of species on the planet, and we’ve forgotten that. Totemism 201 is about remembering our place, not in a sense of being humbled and chastened and “put in our place”, but in being one among many brilliant, amazing beings in this world.

In my next post I’ll be discussing how Totemism 201 is about approaches rather than practices, and why there’s no secret ritual that will magically make you an advanced practitioner.

A master list of Totemism 201 posts may be found here.

Did you enjoy this post? Please consider purchasing one or more of my books on totemism and related topics! They include more in-depth information on working with totems, to include topics not discussed in this essay series.

Cosmology, Environmentalism, Hiking, Memories, Rites of Passage, Wonder and Awe

OH MY GODS. I FOUND IT.

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I know, I know–I’m interrupting the Totemism 201 series. But it’s for a really, really important reason. Forgive the clunky title; I couldn’t come with something better in my overwhelming excitement.

So last year I wrote “Up North“, a bittersweet post about the sense of adventure that I felt in the woods near my childhood home and the devastation when they were torn down for yet another crappy subdivision. Before they were completely destroyed, though, I managed to make my way into their northern reaches and discovered things I’d never seen before–a small pond, new fields and patches of oak trees. This sense of expansion and adventure has haunted me in my dreams for over twenty years now; I’ll dream that I’m back in those woods, heading northward. Sometimes I’ll end up in jagged, wild mountains, sometimes the realm of fey beings, sometimes deep pools of crystal-clear water. But in every single dream, that passage north takes me to new places, and my heart aches every time I wake up.

At the end of the post, I wrote the following:

Occasionally I get to have just the tiniest taste of “up north” in my waking life, and I hang onto those moments like gold. On my most recent excursion to Catherine Creek on the Washington side of the Columbia River, I took the less-traveled trail up under the power lines and then up the ridge on the east side of Catherine Creek itself. There was no one else up there, the trail was tiny and quiet, the views were amazing, and the day was absolutely perfect weather-wise. Although I know quite well that this was far from uncharted territory, the experience of being on this unmarked trail I’d never been on before, with no one around, and with no agenda in mind raised that old feeling of adventure again. (I was even going north, to boot!) It’s been a couple of weeks since that time and I still feel the glow. I intend to go back soon, too, once this latest spate of rain passes us by–it’s a bad place to get caught in a thunderstorm (as I almost did my first time out to Catherine Creek a few years ago).

Perhaps someday when things relax a little more here and I have the time and money to get out for a longer time I’ll go find a wild place I can explore. Not so wild that I’m in danger of getting lost, but remote enough that it can just be me and the wilderness, my feet on wide, open ground ready to explore.

And maybe then I’ll get to go “up north” again.

Today, I went for my first long hike of the year. I’ve not been running for several months so I’m in rather atrocious condition, but I’ve been walking a lot in the past week to start getting my endurance back. I’m not up for a ten mile stomp, but I needed something more challenging than a two mile round trip walk to the grocery store. We’ve been having unseasonably warm weather here lately, and while I’m not entirely happy about it in the long term, I decided to take advantage of it today. I chose to go back to Catherine Creek.

Catherine Creek is a picky place. It’s on the eastern side of the Cascades, which means that storms can suddenly rise up from the south, and the trails are on high ridges with little shelter. This means that, especially in winter, I have to choose my day to go carefully to avoid getting caught in rain or, worse, snow and ice. Moreover, many of the trails become choked with thickets of poison oak from April through November, which reduces the opportunities to explore them. And because it’s an hour drive from Portland, I have to plan an entire day away from home. But it’s by far one of my favorite places to hike, and well worth the coordination.

Today was almost ideal: nothing planned schedule-wise, and a zero percent chance of rain with temperatures near fifty. Even with the unseasonal warm weather the poison oak is well dormant. I had a full tank of gas, and an eagerness to explore the narrow little trail heading north along the ridge east of the creek itself where I’d gone last year. This was my chance.

And it was perfect. I followed the trail beneath the power lines, then up the ridge, higher and higher, gaining over a thousand feet of elevation in less than two miles. I passed through scrub oak groves and wide, open plains, startled a trio of blacktail deer and a flock of Steller’s jays that rasped at me angrily as I passed. I listened to the creek rush down below me, and heard ravens arguing in the distance. Every so often I turned around to make sure I could still see the trail behind me; it was less than eighteen inches wide, but it stood out as a dark line through the pale dead grass.

My little trail continued up and up, until the trees gave out and the summit of the nameless ridge beckoned. By now I had passed far into where clouds had settled on the land, and visibility had gone to just about fifty feet. I could still see my trail, and the deer trails that crossed over it. I noted the prints of another hiker who must have passed this way over the weekend, the hooves of deer and the pads of a small coyote. I checked the time–just about 1:30pm–and debated whether to go off trail to make the last couple hundred yards to the summit. There was little wind, but the mist was thickening the higher I got, and the trail disappeared into the distance.

I wouldn’t go any farther back into the wilderness, but I wanted to see the summit off to my left. So I tied a length of toilet paper to a dried plant by the trail–bright white in the gloom–and made my way through the grass. I got perhaps two hundred feet before the mist obscured anything that wasn’t within about thirty feet, and I was still not quite to the top. No mind; I was close enough for today. I took a moment to savor this new place, though I could see little of it, then retraced my steps, clear in the grass, until I saw my white flag of bathroom tissue in the distance, and retrieved it as I headed back the way I came.

I quickly made my way back down the ridge; though it was still hours before nightfall, the mist was gathering, and I wanted to at least get back to where I could hear the creek; once I had that I could find my way back to the trailhead even if I lost the trail itself. The ridge was kind to me, and within less than half an hour I was back below the clouds with a clear view all the way across Catherine Creek’s deep valley.

I was exhausted, unaccustomed to this level of exertion, and a bit anxious about getting completely socked in so long as the mist surrounded me, but my exhilaration carried me safely through. As I made my way back down through the oaks–so much like my long-gone woods of my youth–I knew I had finally captured something lost to me for over two decades.

And I’ll be going back. The Catherine Creek Day Use Area is protected by the US Forest Service, and because all it hosts are little scrubby oaks and Ponderosa pines, it’s of little commercial value, so unlikely to be logged or otherwise developed. So this beautiful area that has embraced me will be there as long as I am willing to come back. There are so many trails left to explore, too, both mapped and unmapped. I would have long ago outgrown my last few acres of woodland as a child, but this–this is the size I need now, as a healthy, adventurous, roving adult woman exploring the world around me.

This is it–this place has given me what is Up North.

Animal Totems, Anthropocentrism, Cosmology, Environmentalism, Fungus Totems, Plant Totems, Plants, Totemism 201, Totems

Totemism 201: It’s Not Just About the Animals

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Alright, let’s try this again. I’ve been neglecting writing for a couple of weeks between running Curious Gallery, and recovering from running Curious Gallery (plus finally making some progress on the Tarot of Bones.) However, I haven’t forgotten about my blog readers, so here’s the next installment in Totemism 201!

Almost all of the material available on totemism concerns animal totems. Their plant, fungus and other counterparts are generally ignored; plants and fungi rarely get much attention beyond being used in herbalism and spells, and other than trees and hallucinogenic fungi few plant and fungus totems are addressed in specific. I’ve already addressed this topic before; here I’d like to talk more about what makes moving beyond the animals a Totemism 201 topic.

–Animals are the easiest for us to connect with.

We are animals, human apes. It’s generally easiest for us to connect with beings that we feel affinity toward, and so we can temporarily adopt the (perceived) mindset of a fellow animal more easily than that of, say, a dandelion or turkey tail fungus. If you look at the most common animal totems, you’ll notice that many of them are large mammals, easier for us to observe and interact with. The less like us we think an animal is, the less likely we are to work with its totem.

It’s even tougher for us to resonate with a non-human being. How do you think like a tree when trees don’t have brains? How do you learn life lessons from a fungus that live underground much of the time and, to our perception, doesn’t even move? Do bacteria and protists even have anything to teach us?

To be fair, it can be more challenging to communicate with a non-animal totem, even when we’re willing and interested. Their priorities for themselves and their physical counterparts are often different than what we might expect; my experiences with Black Cottonwood illustrated that as one good example. And they perceive the world in very different ways; many of them simply see us humans as one of a host of animals thundering our way across the landscape, here then gone in seconds. So they aren’t always as eager to open up to us as some animal totems.

So some people simply stick to what’s easiest and most familiar–animal totems, and more specifically Big, Impressive North American Birds and Mammals. For those who do venture into more seemingly alien territory, there are some potential benefits–read on.

–Non-animal totems encourage us to have a more systemic view of totemism

I’ve often talked about how many people seem to assume that totems simply float over our heads like parade balloons, waiting for us to notice them or call upon them for help. From my experience, they inhabit their own spiritual ecosystem (whether you feel that’s a figment of your psyche or an actual alternate dimension is up to you to decide.) And the plant and fungus totems aren’t just the set dressing for dramas involving the animal totems; rather as in our reality, the totems of all living beings interact with each other in a complex, multi-layered series of relationships.

This is why I’m skeptical when someone says they have only one totem, especially if they’ve been practicing totemism for a while. My experience has been that totems tend to introduce their people to fellow totems they have positive relationships with. Steller’s Jay, for example, introduced me to Douglas Fir, who also introduced me to Douglas Squirrel, Northern Flicker, and several other arboreal totems. Granted, my connection with Steller’s Jay is stronger than that with most of those others, but at least the introductions have been made and can develop organically from there.

Conversely, this also helps me to appreciate the totems as individuals, rather than one-dimensional stereotypes. Seeing how they interact together allows me to learn more about them both on their own and as a community. And it encourages me to value all the totems of an ecosystem, not just the animals.

–They also encourage us to respect living beings besides animals.

That value extends beyond the totems themselves to their physical counterparts. Animals are just one part of a series of complex and multi-layered ecosystems whose intricacies we don’t fully understand. With deeper connections to totems comes a greater sense of responsibility toward their physical counterparts, and many experienced totemists are also environmentalists of one sort or another. What we find as we become more engaged in environmental activism is that it’s tough to be effective when you’re a one-issue activist. Sure, lots of people want to protect gray wolves, but you can’t protect the wolves without protecting the animals they prey on, and you can’t protect the prey if the prey have nothing to eat and nowhere to go. So “save the wolves!” quickly turns into “save the elk”, “save the grasslands” and “save the migration routes.”

There’s a sort of chauvinism that encourages us to see non-animal beings as nothing more than set dressing for our own kind. But when we interact with their totems, and find that they’re every bit as spiritually adept and important as the animal totems, it makes us question that “plants are just scenery” viewpoint. But that’s good for us, really. Even if you strictly work with the animals, it behooves you to respect the plants, fungi and other living beings they rely on to survive and thrive. After all, we’re animals, and without the plants and fungi and bacteria, we wouldn’t be here either. So widen your view a bit, and appreciate your entire community, not just the ones closest to you in biology.

How do you get in touch with non-animal totems (if you aren’t already)? Well, a good start is to ask your animal totems to introduce you to some of the plant/fungus/etc. totems they associate with. Together, the totems can explain why they rely on each other and what sorts of spiritual implications that may have for you. You might also ask the animals which ones they don’t especially care for; there’s lessons to be learned from those more antagonistic relationships as well. (Just avoid calling on totems who don’t like each other in the same meditation/ritual/etc.)

You’re also welcome to simply go outside (in the physical world or in meditation) and see if any non-animal totems try to catch your attention. I’ve found that the plants and fungi, for example, have a tendency to be more subtle in their communications, and so we often miss when they’re doing the equivalent of yelling “HEY!” at us. Slow down, be more observant and receptive, and don’t necessarily look for the same signs you might with animal totems. Rather than seeing a particular plant, you might feel a gentle tug in a particular direction that brings you to that being and its totem. Or you might feel drawn to sit beneath a large tree whenever you go by it, not for the tree’s sake but for the fungus growing on its bark.

As you work more with non-animal totems you’ll learn more of their unique ways of communicating, their priorities, and the things that make them unique. Totemism really isn’t just an animal thiings, and in my next post I’ll talk about why totemism isn’t just about us humans, either.

A master list of Totemism 201 posts may be found here.

Did you enjoy this post? Please consider purchasing one or more of my books on totemism and related topics! They include more in-depth information on working with totems, to include topics not discussed in this essay series.

Animal Totems, Animals, Anthropocentrism, Cosmology, Environmentalism, Fungus Totems, Plant Totems, Plants, Science, Sustainability, Totemism 201, Totems

Totemism 201: Why Species Are Important

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In my last post, I mentioned that many totem animal dictionaries tend to categorize totems according to general groups of animals, not individual species. A good example is “Deer”; most of them probably mean “Whitetail Deer”, but there are plenty of other deer species as well with their respective totems. How, for example, might the totem Fallow Deer be different from Whitetail Deer? Or Indian Muntjac? Or Moose (the biggest deer of all!)? These are very rarely, if ever, explored in dictionary-style totem books and websites.

It’s even worse the further you get away from the Big, Impressive North American Birds and Mammals. Last time I talked about how the totems of the thousands of species of spider are often shoved into one “Spider” entry in your standard totem dictionary. Never mind that the life of an orb-weaver like the golden garden spider is very different from that of a ground-hunting Carolina wolf spider, and their totems are quite different from each other as well. The Spider entry extols the virtues of a generic orb-weaving critter, and doesn’t invite a person to get to know the personalities and teachings of individual species’ totems.

About the only time most writers on totemism try to differentiate species is either when the totem is of some singular animal that is the only species in its genus, such as the cheetah, or when they wrongly assume an animal is a distinct species. If there were multiple species of cheetah alive today, no doubt totemic writers would shove all of them into one “Cheetah” category. However, they’d probably still insist on treating melanistic leopard and jaguars (or “black panthers”) as distinct from their spotted counterparts. In truth, the only thing that makes black panthers different from spotted leopards and jaguars is the amount of melanin in their fur; it’s a matter of a genetic mutation, nothing more. The totem Jaguar still watches over all jaguars, whether spotted, solid, leucistic or albino, and the same goes for Leopard and her children. Yet it’s our misinformed bias that makes us think that black leopards and jaguars are somehow more mysterious than the rest–we get stuck on the cover of the book, as it were, rather than diving into the pages themselves. If you think your totem is Black Panther, then figure out whether you’re actually talking with Leopard or Jaguar (or even an extinct species of panther), and go from there.

Why is it so important that we pay attention to species when working with totems, even the totems of similar animals?

–Even the totems of similar species may have very different things to tell you

When I was growing up in the Midwest, I was surrounded by blue jays, rather loud and raucous corvids that are well-nigh ubiquitous east of the Rockies. And while Blue Jay was never one of my main totems, I did have occasion to work with him now and then. He struck me as brash, rude, and sometimes intentionally obnoxious, though still likable. Fast forward to seven and a half years ago when I moved to Portland, and within the first month Steller’s Jay, Blue Jay’s cousin, had enticed me out into the wilderness areas around the city. Steller’s Jay, while also a rather extroverted and loquacious totem, was much friendlier and mellow in personality. Had I just lumped them both into the general category of “Jay”, I might have come up with a totem that was loud and bold, but missed out on the individual traits of Blue Jay and Steller’s Jay.

And that’s one of the primary dangers of shoving several totems into one category–you aren’t letting each totem fully express itself. Going back to the not-really-a-totem Black Panther, if you get stuck on the color of melanistic jaguars and leopards and don’t instead look at what makes each species unique, you may as well just make a study of the color black and ignore the animals altogether.  If you talked to Jaguar and Leopard as individuals, though, you might find that Jaguar (being a water-loving cat) wants you to focus on being comfortable in multiple settings, not just the ones that are easiest for you, while Leopard (who hates water) may urge you to play to your strengths, as just one example. Or you might find that it’s Jaguar who wants to work with you and keeps showing up in his melanistic form, while Leopard doesn’t have much to offer you.

–It encourages appreciation of biological diversity

Despite our attempts to exterminate massive numbers of species on this planet, Earth is still host to a mind-boggling array of animals, plants, fungi and other living beings. Only a scant few ever make it into totem dictionaries; many have never even been identified by science. By limiting our focus to general categories like “Bear” or “Pine”, we’re losing out on the ability to engage with what makes each species unique and how each contributes to its ecosystem(s).

Let’s look at foxes, for example. There are twenty-four species of fox, yet when most totem dictionaries talk about the totem Fox, they really mean Red Fox in particular. This doesn’t take into account Gray Fox, Swift Fox, and all the other foxes that range across habitats varying from sandy deserts to Arctic tundra, wide forests to tiny islands. I’ve worked with several of the Fox totems, and they’re an incredibly fascinating group. As with Blue Jay and Steller’s Jay, I wouldn’t have been able to appreciate their individual natures if I’d just tried to work with “Fox”.

When we foster a greater appreciation of biological diversity, we often want to protect it. I am constantly amazed every time science discovers a new species, and the many ways in which life manifests are an unending source of joy and wonder for me. But I also know how threatened that diversity is, and so I act to try and protect it as best as I can. When we know exactly what we have to lose, we’re more motivated to keep it safe.

–It can help you connect more deeply to your local bioregion

This doesn’t just go for the diversity of species, either. Species exist in habitats and ecosystems, and living beings interact with landforms, climate and other natural features and forces in interrelated systems. A bioregion is a portion of land that has more or less the same sorts of living beings, geology, weather pattern and other features; it’s often defined by the watershed of the largest river in the area.

Now, it’s okay if you have a totem whose children are native to someplace you’ve never been. But when you work with totems native to your bioregion, there’s more potential both for learning from them and gaining a deeper connection to the land you live on. When I was growing up in Missouri, I was very close to the land; while I didn’t recognize totems per se, their influence was there nonetheless. I moved away after college, and it wasn’t until I moved to Portland that I developed a similarly strong connection to the land. This was facilitated in large part by the totems I worked with, first Steller’s Jay and Scrub Jay, and then an increasingly diverse host including Douglas Fir, Poison Oak, Black Morel, and many others. My totemism ceased to be solely about what sorts of changes I could make in my life and shifted into a more mutually beneficial set of relationships. These days I am an active environmentalist and advocate for nonhuman nature in the Northwest and elsewhere; I also work to reconnect my fellow humans with the rest of nature for the benefit of all involved, and a lot of that is due to my totemic work.

–It’s good practice to get better at totemism

When you rely on a totem dictionary to give you the answers, you’re taking the easy way out. All you have to do is look up the animal, plant or other totem in question, read whatever the author determined was important, and voila–instant gratification! Unfortunately, this really doesn’t prepare you for what happens when you run across a totem that isn’t in any book, or when a known totem starts talking to you about lessons and concepts that aren’t in any of the stereotyped meanings offered by the plethora of dictionaries out there. I’ve lost track of how many times I’ve seen someone ask on a totem-related forum or group “I can’t find anything about Elephant Shrew/Miner’s Lettuce/Black Mold as a totem! Can anyone tell me what it means?” We expect to be spoon-fed enlightenment, and we cheat ourselves dearly in the process.

Working with the totems of individual species helps you break out of that 101 rut. For one thing, you have to be aware that there are several species, not just “Swan” or “Maple”. And you have to research which one you’re talking to. But then you can’t be sure if whatever dictionary entry you happen to find applies to the species-specific totem in question; the information on Crow may apply mostly to the American Crow, but what if your totem is Jungle Crow? You can’t just fall back on a generic “Crow” entry then, not without risking missing a lot of what Jungle Crow has to say. You have to do the work yourself.

And you’ll be better off for it, too. It requires you to be better at communicating directly with the totems, and not just the ones that come easily to you. You’ll figure out how to tell whether a totem is happy or upset to see you (even if it doesn’t say a word to you), or whether it’s even interested in you at all. Over time you’ll develop more ways to work with the totems, from formal rituals to daily practices, and you’ll get better at noticing when a new totem is trying to get your attention (and when it’s just wishful thinking and confirmation bias on your part.) Best of all, you won’t have to go through the process of asking some stranger on the internet “Hey, what does this totem mean?” because you’ll know how to find out for yourself–and that’s empowering.

–What about hybrids and subspecies?

There are plenty of animals that can hybridize with each other, and often do in nature. Blue jays and Steller’s jays largely keep to their own territories, but in a few places where the ranges meet they’ve been known to crossbreed. Horses and donkeys can produce both mules and hinnies (depending on who was the father and who was the mother.) And red wolves may be a long-established hybrid of the gray wolf and the coyote, while the brush wolf is a more recently recognized cross of the two species. Even within a recognized species there may be several subspecies; the Arctic wolf, dingo and domestic dog are all considered subspecies of the gray wolf.

So how do we deal with species-specific totems in these cases? Longevity has a lot to do with it. The red wolf has been a distinct enough being, genetically and phenotypically, that it’s considered its own species, and it has its own totem. While there have been wolf-coyote hybrids since the advent of the red wolf, these have largely been watched over by Gray Wolf and Coyote, and in my experience Brush Wolf has not yet materialized as a unique totem.

Subspecies are generally close enough to each other to not require their own totem; Gray Wolf does watch over eastern timber wolves and Arctic wolves alike. However, sometimes a subspecies takes on enough of a life of its own that a unique totem emerges from its energy; Dingo and Domestic Dog are both examples of cases where wolves were so significantly changed by their relationships with humans and their environment that they diverged widely from “wolf-ness”. The totems Gray Wolf, Dingo and Dog are all very close to this day, and will often work together in rituals and other activities.

Keep in mind, of course, that this is all based on my own experiences, and your mileage may vary. At any rate, I hope I’ve impressed upon you the importance of working with the totem of a species, not a generic group. In my next post I’ll be talking about why totemism isn’t just about animals, why you may wish to work with plant, fungus and other non-animal totems, and the importance of the totemic ecosystem.

A master list of Totemism 201 posts may be found here.

Did you enjoy this post? Please consider purchasing one or more of my books on totemism and related topics! They include more in-depth information on working with totems, to include topics not discussed in this essay series.