Ecopsychology…a book review

The complete title of the book is ECOPSYCHOLOGY; Restoring the Earth; Healing the Mind edited by Theodore Roszak, Mary E. Gomes and Allen D. Kanner published in 1995 by the Sierra Book Club and printed on acid-free paper containing 50% recovered waste paper, of which at least 10%  of the fiber content is post-consumer waste.  

Ecopsychology proceeds from the assumption that at its deepest level the psyche remains sympathetically bonded to the Earth that mothered us into existence.

…Precisely because we have acquired the power to work out our will upon the environment, the planet has become like that blank psychedelic screen on which the neurotic consciousness projects its fantasies.  Toxic wastes, the depletion of resources, the annihilation of our fellow species; all these speak to us, if we would hear our deep self.  Hence, James Hillman has urged us to bring “asbestos and food additives, acid rain and tampons, insecticides and pharmaceuticals, car exhausts and sweeteners, televisions and ions” within the province of therapeutic analysis.

So: in terms of unity of form and content; of medium and message — panalo di ba? If you want to educate the public on the environment you have to use the right book paper and choose the proper publisher.

(Note: “panalo di ba?” Tagalog vernacular for “winner, yes?”; however a slight lengthening of the “i” sound to produce “weaner” can have disastrous effects in social conversations in the Philippines especially among the youth who enjoy, if not flaunt, their exceptional bitch performance ratings.)

The Sierra Book Club was founded in 1892 by John Muir.  It devoted itself to the study and protection the Earth’s scenic and ecological resources –mountains, wetlands, woodlands, wild shores and rivers, deserts and plains.  The publishing program of the Sierra Club offers books to the public as a non-profit educational service in the hope that they may enlarge the public’s understanding of the Club’s basic concerns.  

I got the book in National Bookstore in 1996, read it and put it with my Must Read Again Collection.  In view of recent developments in the weather, I thought it was high time to read it  again.

But first a look at John Muir…founder of the Sierra Club.

Photo Source:  Wikipedia

http://content.cdlib.org/ark:/13030/tf2r29p09b&brand=calisphere

Born: April 21, 1838 Dunbar, East Lothian, Scotland

Died: December 24, 1914 (aged 76) Los Angeles, California, U.S.A.

Occupation: engineer, naturalist, writer,botanist

Spouse: Louisa Wanda Strentzel (1847-1905) (m. 1880–1905)

Children:Wanda Muir Hanna (25 March 1881 – 29 July 1942) and Helen Muir Funk (23 January 1886 – 7 June 1964)

Parents: Daniel Muir and Ann Gilrye

John Muir (21 April 1838 – 24 December 1914) was a Scottish-born American naturalist, author, and early advocate of preservation of U.S. wilderness. His letters, essays, and books telling of his adventures in nature, especially in the Sierra Nevada mountain range of California, have been read by millions and are still popular today. His direct activism helped to save the Yosemite Valley, Sequoia National Park and other wilderness areas. The Sierra Club, which he founded, is now one of the most important conservation organizations in the United States. His writings and philosophy strongly influenced the formation of the modern environmental movement. 

Early life

John Muir was born in Dunbar, East Lothian, Scotland to Daniel Muir and Ann Gilrye. He was one of eight children: Margaret, Sarah, David, Daniel, Ann and Mary (twins), and the American-born Joanna. In his autobiography, he described his boyhood pursuits which included fighting (either by re-enacting romantic battles of Scottish history or just scrapping on the playground) and hunting for birds’ nests (ostensibly to one-up his fellows as they compared notes on who knew where the most were located)

In 1849 Muir’s family emigrated to the United States, starting a farm near Portage, Wisconsin called Fountain Lake Farm, which is a National Historic Landmark. Stephen Fox recounts that Muir’s father found the Church of Scotland insufficiently strict in faith and practice, leading to their emigration and joining a congregation of the Campbellite Restoration Movement. Fox relates that, by age 11, young Muir had learned to recite “by heart and by sore flesh” all of the New Testament and most of the Old. But in maturity, Muir was never confused by orthodox beliefs. In a letter to his fond friend Emily Pelton of May 23, 1865, he wrote “I never tried to abandon creeds or code of civilization; they went away of their own accord … without leaving any consciousness of loss.” Elsewhere in his writings, he likened the conventional image of a Creator “as purely a manufactured article as any puppet of a half-penney theater.”

At age 22 he enrolled at the University of Wisconsin-Madison, paying his own way for several years. There, under a towering black locust tree beside North Hall, Muir took his first botany lesson. A fellow student plucked a flower from the tree and used it to explain how the grand locust is a member of the pea family, related to the straggling pea plant. Fifty years later, the naturalist Muir described the day in his autobiography: “This fine lesson charmed me and sent me flying to the woods and meadows in wild enthusiasm.”Muir was an erstwhile student, attending classes for two years, but never being listed higher than a first year student due to his unusual selection of courses. Records showed his class status as “irregular gent”, and even though he never graduated, he learned enough geology and botany to inform his later wanderings.

In 1864 Muir left school to go to Canada, spending the spring, summer, and fall wandering the woods and swamps around Lake Huron collecting plants. With his money running out and winter coming, he met his brother Daniel in Ontario, where the two worked at a sawmill on the shore of Lake Huron until the summer of 1865. Muir’s trip to Canada was likely influenced by the Civil War draft. By 1864, President Lincoln was calling up another half million soldiers, and Muir’s chances of getting drafted were becoming increasingly likely. Roderick Nash has described Muir’s travels in Canada as journeys into wilderness to avoid military service, while Linnie Marsh Wolfe wrote that Muir decided that if his number wasn’t picked in the draft—which it wasn’t—he “would wander a while” in the Canadian wilderness.

Muir worked at the mill until March 1866, returning to the United States to work as an industrial engineer in Indianapolis. He became extremely valuable to his employers, with his inventiveness in improving the machines, processes, and lives of the laborers at a plant that manufactured carriage parts. In early March 1867, an accident changed the course of his life. A sharp file pierced his right eye, making it temporarily blind. With the milk-white liquid from his eye dripping into his hand, thinking the eye was permanently blinded, he later said, “I would gladly have died where I stood.” After four weeks in a darkened room, his eye mostly healed, Muir went on a short walk. When he returned, he was determined to “be true to myself” and follow his dream of exploration and study of plants.

In September 1867, Muir began walking from Indiana to Florida, which he recounted in his book A Thousand-Mile Walk to the Gulf. He had no specific route chosen, except to go by the “wildest, leafiest, and least trodden way I could find”. Upon reaching Florida, he hoped to board a ship to South America and continue his wandering there. He contracted malaria on Florida’s Gulf Coast, which convinced him to abandon his plans for South America. Instead, he sailed to New York where he booked passage to California.

California

Arriving in San Francisco in March 1868, Muir immediately left for a place he had only read about called Yosemite. After seeing Yosemite Valley for the first time he was captivated, and wrote, “No temple made with hands can compare with Yosemite,” and ” The grandest of all special temples of Nature.”

After his initial eight-day visit, he returned to the foothills of the Sierra Nevada and became a ferry operator, sheepherder and bronco buster. In May 1869 a rancher named Pat Delaney offered Muir a summer job in the mountains to accompany and watch over Delaney’s sheep and shepherd. Muir enthusiastically accepted the offer and spent that summer with the sheep in the Yosemite area. That summer Muir climbed Cathedral Peak, Mount Dana and hiked the old Indian trail down Bloody Canyon to Mono Lake. During this time, he started to formulate theories about how the area was developed and how its ecosystem functioned.

Muir secured a job operating a sawmill in the Yosemite Valley under the supervision of innkeeper James Hutchings. A natural born inventor, Muir designed a water-powered mill to cut wind-felled trees and he built himself a small cabin along Yosemite Creek.

Pursuit of his love of science, especially geology, often occupied his free time and he soon became convinced that glaciers had sculpted many of the features of the valley and surrounding area. This notion was in stark contradiction to the accepted theory of the day, promulgated by Josiah Whitney (head of the California Geological Survey), which attributed the formation of the valley to a catastrophic earthquake. As Muir’s ideas spread, Whitney would try to discredit Muir by branding him as an amateur and even an ignoramus. But the premier geologist of the day, Louis Agassiz saw merit in Muir’s ideas, and lauded him as “the first man who has any adequate conception of glacial action.”

In 1871, Muir discovered an active alpine glacier below Merced Peak, which further helped his theories to gain acceptance. He was also a highly productive writer and had many of his accounts and papers published as far away as New York. Also that year, one of Muir’s heroes, Ralph Waldo Emerson, arrived in Yosemite and sought out Muir. Muir’s former professor at the University of Wisconsin, Ezra Carr, and Carr’s wife Jeanne encouraged Muir to publish his ideas. They also introduced Muir to notables such as Emerson, as well as many leading scientists such as Louis Agassiz, John Tyndall, John Torrey, Clinton Hart Merriam, and Joseph LeConte.

 

A large earthquake centered near Lone Pine, California in Owens Valley (see 1872 Lone Pine earthquake) was felt very strongly in Yosemite Valley in March 1872. The quake woke Muir in the early morning and he ran out of his cabin “both glad and frightened,” exclaiming, “A noble earthquake!” Other valley settlers, who still adhered to Whitney’s ideas, feared that the quake was a prelude to a cataclysmic deepening of the valley. Muir had no such fear and promptly made a moonlit survey of new talus piles created by earthquake-triggered rockslides. This event led more people to believe in Muir’s ideas about the formation of the valley.

In addition to his geologic studies, Muir also investigated the living Yosemite area. He made two field studies along the western flank of the Sierra of the distribution and ecology of isolated groves of Giant Sequoia in 1873 and 1874. In 1876, the American Association for the Advancement of Science published Muir’s paper about the trees’ ecology and distribution.

In 1880, Muir married Louisa Wanda Strentzel, whose parents owned a large ranch and fruit orchards in Martinez, California, a small town northeast of San Francisco. For the next ten years he devoted himself to managing the family ranch, consisting of 2,600 acres (11 km²) of orchards and vineyards which became very successful. During this time two daughters were born, Wanda and Helen.

When he died, he left an estate of $250,000, worth more than $5.1 million in 2007 dollars. The house and part of the ranch are now a National Historical Site.

 

Travels in the Northwest

In 1888 after seven years of managing the ranch his health began to suffer. With his wife’s prompting he returned to the hills to recover his old self, climbing Mt. Rainier and writing Ascent of Mount Rainier.

Muir travelled with the party that landed on Wrangel Island on the USS Corwin and claimed that island for the United States in 1881. He documented this experience in his book The Cruise of the Corwin.

 

Preservation efforts

Muir threw himself into the preservationist role with great vigor. He envisioned the Yosemite area and the Sierra as pristine lands. He saw the greatest threat to the Yosemite area and the Sierra to be livestock, especially domestic sheep, calling them “hoofed locusts”. In June 1889, the influential associate editor of Century magazine, Robert Underwood Johnson, camped with Muir in Tuolumne Meadows and saw firsthand the damage a large flock of sheep had done to the grassland. Johnson agreed to publish any article Muir wrote on the subject of excluding livestock from the Sierra high country. He also agreed to use his influence to introduce a bill to Congress to make the Yosemite area into a national park, modeled after Yellowstone National Park.

On 30 September 1890, the U.S. Congress passed a bill that essentially followed recommendations that Muir put forward in two Century articles—The Treasure of the Yosemite and Features of the Proposed National Park, both published in 1890. But to Muir’s dismay, the bill left Yosemite Valley in state control.

Sierra Club

In early 1892, Professor Henry Senger, a philologist at the University of California, Berkeley contacted Muir with the idea of forming a local ‘alpine club’ for mountain lovers. Senger and San Francisco attorney Warren Olney sent out invitations “for the purpose of forming a ‘Sierra Club.’ Mr. John Muir will preside.” On May 28, 1892, the first meeting of the Sierra Club was held to write articles of incorporation. One week later Muir was elected president, Olney vice-president, and a board of directors was chosen that included David Starr Jordan, president of the new Stanford University. Muir would remain president until his death 22 years later. (Source:http://en.wikipedia.org/wiki/John_Muir)

In his foreword entitled “Where Psyche Meets Gaia”, Theodore Roszak writes: 

…. As intensely aware as environmentalists may be  of the complexity of the natural habitat, when it came to human behavior their guiding image was simplistic in the extreme.  they worked from a narrow range of strategies and motivations: the statistics of impending disaster, the coercive emotional force of fear and guilt.  As environmental writer and speaker, I know how easily one reaches for scare tactics and guilt trips; they come so conveniently to hand.  After all there is a great deal to be afraid of and a great deal to be ashamed of in our environmental habits. Even though many environmentalists act out of a passionate joy in the magnificence of wild things, few except the artists — the photographers, the filmmakers, the landscape painters and the poets –address the public with any conviction that human beings can be trusted to behave as if they were the living planet’s children.

….in cautioning against the emotional toll that results from an exclusive reliance on blaming and shaming, Dave Foreman, one of the country’s leading “ecowarriors”, wisely reminds his colleagues that the greater goal of all they do is to “open our souls to love this glorious, luxuriant, animated planet”  to forget that, he warns, is “damaging to our personal mental health.”

The Earth is not a dead, servile THING with no feeling, no spirit, no memory, no intention, no integrity, no connectivity within it and no Creator.

This is the “devil philosophy” that the Bob Marley song alludes to — MATERIALISM. We were led to believe this of the Earth to serve the interests of the industrialists and the profiteers and in the process we performed upon ourselves a form of psychic mutilation that separated us from that which gave us life and everything worth living for and made us accept with docility (or imbecility) that our existence in this planet had nowhere to go except DEATH and DECAY.

Roszak elaborates that whoever taught us that the boundary of self/ego and world was demarcated by our skins so that every reality outside the skin is not a personal reality was wrong. This perception of “reality”, however, was the only way people can be coaxed into numbing themselves against the great destruction wrought by our materialist civilization upon the source of our physical and emotional wellness…the Earth.  

If more people acknowledge the reality that the world and each living individual whether human, plant, animal, insect, rock, etc.. are working parts of an integral whole…then “you dump on my river…you dump on me”  becomes a powerful earth survival force.

“Kaugalian” or tradition was how people in our locale has learned to live with the Earth for generations. Each peoples who remain in touch with their traditions are not psychologically dysfunctional and retain the ability to survive and adapt to the most adverse conditions because they remain true to themselves and their REAL realities.

 

Realities embedded in culture are therefore crucial for survival.

 

A MUST READ, n’est ce pas?.