Читать книгу The Practice of the Wild - Gary Snyder - Страница 10

So we can say that New York City and Tokyo are “natural” but not “wild.” They do not deviate from the laws of nature, but they are habitat so exclusive in the matter of who and what they give shelter to, and so intolerant of other creatures, as to be truly odd. Wilderness is a place where the wild potential is fully expressed, a diversity of living and nonliving beings flourishing according to their own sorts of order. In ecology we speak of “wild systems.” When an ecosystem is fully functioning, all the members are present at the assembly. To speak of wilderness is to speak of wholeness. Human beings came out of that wholeness, and to consider the possibility of reactivating membership in the Assembly of All Beings is in no way regressive.

By the sixteenth century the lands of the Occident, the countries of Asia, and all the civilizations and cities from the Indian subcontinent to the coast of North Africa were becoming ecologically impoverished. The people were rapidly becoming nature-illiterate. Much of the original vegetation had been destroyed by the expansion of grazing or agriculture, and the remaining land was of no great human economic use, “waste,” mountain regions and deserts. The lingering larger animals — big cats, desert sheep, serows, and such — managed to survive by retreating to the harsher habitats. The leaders of these civilizations grew up with less and less personal knowledge of animal behavior and were no longer taught the intimate wide-ranging plant knowledge that had once been universal. By way of trade-off they learned “human management,” administration, rhetorical skills. Only the most marginal of the paysan, people of the land, kept up practical plant and animal lore and memories of the old ways. People who grew up in towns or cities, or on large estates, had less chance to learn how wild systems work. Then major blocks of citified mythology (Medieval Christianity and then the “Rise of Science”) denied first soul, then consciousness, and finally even sentience to the natural world. Huge numbers of Europeans, in the climate of a nature-denying mechanistic ideology, were losing the opportunity for direct experience of nature.

A new sort of nature-traveler came into existence: men who went out as resource scouts, financed by companies or aristocratic families, penetrating the lightly populated lands of people who lived in and with the wilderness. Conquistadores and priests. Europe had killed off the wolves and bears, deforested vast areas, and overgrazed the hills. The search for slaves, fish, sugar, and precious metals ran over the edge of the horizon and into Asia, Africa, and the New World. These overrefined and warlike states once more came up against wild nature and natural societies: people who lived without Church or State. In return for gold or raw sugar, the white men had to give up something of themselves: they had to look into their own sense of what it meant to be a human being, wonder about the nature of hierarchy, ask if life was worth the honor of a king, or worth gold. (A lost and starving man stands and examines the nicked edge of his sword and his frayed Spanish cape in a Florida swamp.)

Some, like Nuño de Guzmán, became crazed and sadistic. “When he began to govern this province, it contained 25,000 Indians, subjugated and peaceful. Of these he has sold 10,000 as slaves, and the others, fearing the same fate, have abandoned their villages” (Todorov, 1985, 134). Cortés, the conqueror of Mexico, ended up a beaten, depressed beggar-to-the-throne. Alvar Núñez, who for eight years walked naked across Texas and New Mexico, came out transformed into a person of the New World. He had rejoined the old ways and was never the same again. He gained a compassionate heart, a taste for self-sufficiency and simplicity, and a knack for healing. The types of both Guzmán and Núñez are still among us. Another person has also walked onto the Noh stage of Turtle Island history to hold hands with Alvar Núñez at the far end of the process — Ishi the Yahi, who walked into civilization with as much desperation as Núñez walked out of it. Núñez was the first European to encounter North America and its native myth-mind, and Ishi was the last Native American to fully know that mind — and he had to leave it behind. What lies between those two brackets is not dead and gone. It is perennially within us, dormant as a hard-shelled seed, awaiting the fire or flood that awakes it again.

In those intervening centuries, tens of millions of North and South American Indians died early and violent deaths (as did countless Europeans), the world’s largest mammal herd was extinguished (the bison), and fifteen million Pronghorn disappeared. The grasslands and their soils are largely gone, and only remnants survive from the original old-growth eastern hardwood and western conifer forests. We all know more items for this list.

It is often said that the frontier gave a special turn to American history. A frontier is a burning edge, a frazzle, a strange market zone between two utterly different worlds. It is a strip where there are pelts and tongues and tits for the taking. There is an almost visible line that a person of the invading culture could walk across: out of history and into a perpetual present, a way of life attuned to the slower and steadier processes of nature. The possibility of passage into that myth-time world had been all but forgotten in Europe. Its rediscovery — the unsettling vision of a natural self — has haunted the Euro-American peoples as they continually cleared and roaded the many wild corners of the North American continent.

Wilderness is now — for much of North America — places that are formally set aside on public lands — Forest Service or Bureau of Land Management holdings or state and federal parks. Some tiny but critical tracts are held by private nonprofit groups like The Nature Conservancy or the Trust for Public Land. These are the shrines saved from all the land that was once known and lived on by the original people, the little bits left as they were, the last little places where intrinsic nature totally wails, blooms, nests, glints away. They make up only 2 percent of the land of the United States.

But wildness is not limited to the 2 percent formal wilderness areas. Shifting scales, it is everywhere: ineradicable populations of fungi, moss, mold, yeasts, and such that surround and inhabit us. Deer mice on the back porch, deer bounding across the freeway, pigeons in the park, spiders in the corners. There were crickets in the paint locker of the Sappa Creek oil tanker, as I worked as a wiper in the engine room out in mid-Pacific, cleaning brushes. Exquisite complex beings in their energy webs inhabiting the fertile corners of the urban world in accord with the rules of wild systems, the visible hardy stalks and stems of vacant lots and railroads, the persistent raccoon squads, bacteria in the loam and in our yogurt. The term culture, in its meaning of “a deliberately maintained aesthetic and intellectual life” and in its other meaning of “the totality of socially transmitted behavior patterns,” is never far from a biological root meaning as in “yogurt culture” — a nourishing habitat. Civilization is permeable, and could be as inhabited as the wild is.

Wilderness may temporarily dwindle, but wildness won’t go away. A ghost wilderness hovers around the entire planet: the millions of tiny seeds of the original vegetation are hiding in the mud on the foot of an arctic tern, in the dry desert sands, or in the wind. These seeds are each uniquely adapted to a specific soil or circumstance, each with its own little form and fluff, ready to float, freeze, or be swallowed, always preserving the germ. Wilderness will inevitably return, but it will not be as fine a world as the one that was glistening in the early morning of the Holocene. Much life will be lost in the wake of human agency on earth, that of the twentieth and twenty-first centuries. Much is already lost — the soils and waters unravel:

“What’s that dark thing in the water?

Is it not an oil-soaked otter?”

Where do we start to resolve the dichotomy of the civilized and the wild?

Do you really believe you are an animal? We are now taught this in school. It is a wonderful piece of information: I have been enjoying it all my life and I come back to it over and over again, as something to investigate and test. I grew up on a small farm with cows and chickens, and with a second-growth forest right at the back fence, so I had the good fortune of seeing the human and animal as in the same realm. But many people who have been hearing this since childhood have not absorbed the implications of it, perhaps feel remote from the nonhuman world, are not sure they are animals. They would like to feel they might be something better than animals. That’s understandable: other animals might feel they are something different than “just animals” too. But we must contemplate the shared ground of our common biological being before emphasizing the differences.

Our bodies are wild. The involuntary quick turn of the head at a shout, the vertigo at looking off a precipice, the heart-in-the-throat in a moment of danger, the catch of the breath, the quiet moments relaxing, staring, reflecting — all universal responses of this mammal body. They can be seen throughout the class. The body does not require the intercession of some conscious intellect to make it breathe, to keep the heart beating. It is to a great extent self-regulating, it is a life of its own. Sensation and perception do not exactly come from outside, and the unremitting thought and image-flow are not exactly inside. The world is our consciousness, and it surrounds us. There are more things in mind, in the imagination, than “you” can keep track of — thoughts, memories, images, angers, delights, rise unbidden. The depths of mind, the unconscious, are our inner wilderness areas, and that is where a bobcat is right now. I do not mean personal bobcats in personal psyches, but the bobcat that roams from dream to dream. The conscious agenda-planning ego occupies a very tiny territory, a little cubicle somewhere near the gate, keeping track of some of what goes in and out (and sometimes making expansionistic plots), and the rest takes care of itself. The body is, so to speak, in the mind. They are both wild.

Some will say, so far so good. “We are mammal primates. But we have language, and the animals don’t.” By some definitions perhaps they don’t. But they do communicate extensively, and by call systems we are just beginning to grasp.

It would be a mistake to think that human beings got “smarter” at some point and invented first language and then society. Language and culture emerge from our biological-social natural existence, animals that we were/are. Language is a mind-body system that coevolved with our needs and nerves. Like imagination and the body, language rises unbidden. It is of a complexity that eludes our rational intellectual capacities. All attempts at scientific description of natural languages have fallen short of completeness, as the descriptive linguists readily confess, yet the child learns the mother tongue early and has virtually mastered it by six.

Language is learned in the house and in the fields, not at school. Without having ever been taught formal grammar we utter syntactically correct sentences, one after another, for all the waking hours of the years of our life. Without conscious device we constantly reach into the vast word-hoards in the depths of the wild unconscious. We cannot as individuals or even as a species take credit for this power. It came from someplace else: from the way clouds divide and mingle (and the arms of energy that coil first back and then forward), from the way the many flowerlets of a composite blossom divide and redivide, from the gleaming calligraphy of the ancient riverbeds under present riverbeds of the Yukon River streaming out the Yukon flats, from the wind in the pine needles, from the chuckles of grouse in the ceanothus bushes.

Language teaching in schools is a matter of corralling off a little of the language-behavior territory and cultivating a few favorite features — culturally defined elite forms that will help you apply for a job or give you social credibility at a party. One might even learn how to produce the byzantine artifact known as the professional paper. There are many excellent reasons to master these things, but the power, the virtu, remains on the side of the wild.

Social order is found throughout nature — long before the age of books and legal codes. It is inherently part of what we are, and its patterns follow the same foldings, checks and balances, as flesh or stone. What we call social organization and order in government is a set of forms that have been appropriated by the calculating mind from the operating principles in nature.