In the past weeks I am studying forest therapy and ecolinguistics, as part of my journey these days which I can call the Way of the Guide, but also to see if the Flemish circular economy fiction book I am writing is not reproducing the hierarchical system that is letting some people exploit other beings (including other humans).
We can share knowledge, but as long people believe some stories are fixed (like that people are selfish and greedy) this knowledge will not turn into action. Therefore it is important to think about the impact of the (hidden) stories we create and share.
One example is to acknowledge the more-than-human-world and recognize that we, as most humans, can witness, but that we can also be witnessed, not only by humans but also by other beings. Instead of writing “she passes a tree” I wrote “the tree saw her walking”. Did you see what I did there? I changed the interaction between the she-character and a tree and made the tree more “alive”, which it is. But often in stories trees and other beings are depicted as “dead materials” or “objects”.
During the forest therapy guide training I heard the guides/ trainers also use sentences like “the forest sees you”. I think it powerful and that it feels very true. It fueled my confidence to even use these kind of “descriptions” more in the stories I write.
Although I am not Latina and do not have magical realism running through my veins, I also decided to introduce a doll as a character that communicates and influences the thinking and behavior of my main character.
Writing this down, I wonder if Latin-American magical realists are already better ecolinguists than so called “western” writers. Feel invited to share your ideas and stories 😉
What began as a curiosity about the traditions and folklore related to trees planted in the center of many farms in Norway, “Tuntre“, and Sweden, “Vårdträd“, led me to a recognition of a tradition that can still be observed in the cultural landscape today. The tradition can be traced as far back as the Viking period, and directly linked to the mythology of the World Tree, Yggdrasil. I have been studying these traditions as they relate to the field of environmental education as an example of mythopoetic stories and folklore that influence moral and ethical regard for nature.
As I am not a native speaker, and the author is, it does not make sense to rephrase him, so I copy pasted some interesting paragraphs and comment at it:
A special tradition that is shared by many Scandinavians is the planting or the knowing of a special tree in Swedish called a „Vårdträd‟, and in Norwegian a „Tuntre‟; a sacred tree planted in the center of the yard on a family farm that reflects an intimacy with place. The caring for the tree demonstrates respect for ancestors‟ spirits that were/are believed to reside in the tree, and is a moral reminder of caring for the farm or place where one lives. One Norwegian told me that the „tuntre‟ provided a direct connection with the nature spirits that lived underground at his farm.
According to this paper, not many Scandinavians are aware. However, during my stays in Norway, my friend shared stories he heard from farmers who are visited by the “underground people”. I can imagine that in such a forested country where there are places you do not meet anyone but shadows you start to believe in spirits.
Even until the late 19th century, these trees are so holy that no one dares to break or cut so much as a leaf; and to injure or damage them results in misfortune and illness. A long held belief-system tells us that earth spirits and guardian spirits resided in these trees.
For me it is so interesting to hear similar stories in Thailand, like for example about banana tree spirits and the red fanta offerings to tree spirits, and Japan with its mischievous tree trolls , while these cultures were so far from Scandinavia. It seems that many cultures share some roots 😉
The World Tree
The original sources of the „tuntre‟ or „vårdträd‟, appear to have been the holy groves where pagans worshiped to the Norse gods. Saplings from the groves were transplanted to the center of the village or the farm and grew into „boträd‟ on the grave of the original farmer.
Deciduous trees are generally planted as the „tuntre‟ or „vårdträd‟, possibly to reflect the cycles of the seasons and of life and death and the return of life in the spring. Long-lived deciduous trees like oak, ash, linden, maple, and elm are common varieties used, while birch and mountain ash replace the more southerly varieties as one gains elevation or latitude.
Actually, next month my Norwegian friend and I will visit Hokkaido, the deep north of Japan, and I am also reading about the phenomenon of lonely trees along the famous Patchwork Road, and how full buses of Japanese tourists stop to take photographs of these lonely trees, often in the middle of the trees. And they are also populars and oaks. Next month I will for sure write about these lonely trees and why they can feel so sacred, for Japanese, for Norwegians, or even for an urbanized Belgian as me.
Environmental education and knowledge
Lastly, the author of this paper , the author wanted to answer questions like:
How does the mythology and folklore of a culture influence their perception of place?
How does ecological knowledge of a landscape compare with „kjennskap‟, or what is sacred in a landscape?
Kjennskap refers to the “the more intimate ways of knowing that require time, experience, and generational wisdom – „kjennskap‟, that different way of knowing compared with factual knowledge – „kunnskap‟.” He describes the wood carver’s way of knowing. I imagine my friend who is now spending time in pottery and how it will take her years of training and practice to make a bowl. Also in Japan, they really admire craftsmen, and sometimes I wished I had more time to dedicate myself, discipline myself, to become a master in a craft like woodcarving or woodblock printing. It have a lot of admiration too for this kind of knowledge, more than for academic or so called scientific knowledge.
Knowing your home through its Trees
In this paper, the author also refers to the importance of knowing your home. He believes if people attach more to the environmental knowledge about home, and the knowledge of plants that ripen during different seasons providing a steady source of food, or the location of secret water, or where the wind brings cooling in very hot summers, … that we can be more resilient for the societal and environmental changes. In Japan, I visit and study the country side, and how the depopulation also leads to loss of local/tacit knowledge. Newcomers with post-materials values try to unearth this tacit knowledge, but first they have to gain the trust of the elderly who stayed behind.
As scientists we can propose solutions, but through my own experience in transdisciplinary research -where academic and non-academic people co-design research and co-produce knowledge and solutions- I value a lot the knowledge that locals have about their “home”. I can also agree with the author that being aware for sacred or guardian trees can connect people to the knowledge and signatures written in the nature, and can inspire them to take care of them and the environmental surroundings.
Therefore I like to share a Norwegian poem by Tarjei Vesaas.
What is Home?
Talk of what Home is – snow and fir forest is Home.
From the first moment they are ours.
Before anyone has told us that it is snow and fir forests.
They have a place in us, and since then they are there,
always, always. Come home. Go in there bending branches –
Go on till you know what it means to belong.
As an environmental educator I think about to design a semester project to students to identify a guardian or holy tree in their home, and dig in the history behind it. We can learn so much about our homes through the history of the nearby trees.