Tag Archives: new stories

Martin Shaw on why we can’t just throw out the old stories while searching for the new

My first posts on this blog at the beginning of last year related to my concerns about increasing numbers of calls by various groups and individuals around the world for ‘new stories’. Don’t misunderstand: those calls for new stories sprang from an important place: the notion that the stories which we tell ourselves about our current ways of living need to be replaced with something more authentic, wild and free. Absolutely. But there are two other ideas that are often smuggled into those calls for new stories: (1) the notion that you can change the entire meta-narrative of a culture from top-down (which I blogged about at some length here: http://reenchantingtheearth.com/2012/03/20/more-on-metanarratives/) and (2) the idea that our old myths and stories – especially our old European myths and stories – are outworn and outdated and no longer have relevance in any conception of a new and better future. Having worked with precisely those myths and stories for many many years now, I’ve seen their power and believe that throwing them away would be both tragic and misguided.

Martin Shaw, a mythteller whose work I admire deeply and who has written for the magazine I edit, EarthLines, expresses this thought as deeply and poetically as only he can in a recent blog post which you can read in full here: http://www.theschoolofmyth.blogspot.co.uk/2013/04/the-old-stories-why-would-we-need-them.html. The long quote which follows below is the heart of Martin’s blog post:

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It is hard for us to imagine the time when human language was primarily just a sound in a wider polyphony of earthy expression – the splashing brook, the patterning of bird song. Hard for us to hear human sound without drawing on the resource of visualizing letters if needed. The inside of our heads has changed dramatically in this regard. This apparent sophistication has crafted a speech that can seem to sit uneasily in the panorama of the wild, with its burbles, chirrups and thunder. Human language can seem like the voice of a guardian or overlord, rather than the confirming murmurs of a being placed absolutely within this textured web.

Some distance away the leisurely bellow of long horn cattle gently re-orientates a calf back to their emerging story of the trip to the watering hole. Watching it all, the mountain Caer Idris holds the shadow of scudding clouds gracefully in its lap. Caer is also a good thief, capturing differing colors as the day progresses, sometimes golden crested, sometimes muddy red and green – the mountain is telling a story of the value of shape-shifting for anyone ready to behold it. These stories are the legacy of time bent open to the archaic hymns of the land. But this non-usual language, this fragrant cluster of apple-blossom words, how can it be spoken of to the rinky-dink world, the world we can see glittering below in nearby Barmouth?

Certain myths, certain stories, are a bridge to the muscled thoughts of the living world. These thoughts we could call ‘wild mythologies’.

Some stories these days do not offer that avenue of perception. Like genetically modified crop, their intrinsic design is so shaken up, so bent only to allegory, that this root-connection is lost. Their taste is briefly sweet but lacks texture and weight. Nuance is ironed out. If the hand of the human community is too impacted, then story becomes only pastoral, an affirmation of what we already know. We don’t need stories like these. Many of us long for the prophetic, the unruly, the associatively spacious, the ones that awake our animal soul to pad lonesome tracks in sweet dusky meadows at the edges of our imagination.

At the same time, stories gathered from the wild places, if authored and spoken by just one individual, will lack the psychic weight and difficult edges that many myths and fairy tales hold – even ones gathered between the pages of a book. Receptivity to nature’s humors is the great opening, the essential vehicle, but the passing of the story through time and community also enables it heft, maturation, authority, the hard yards of living between the horizontal and divine worlds.

Having sat round hundreds of campfires for twenty years hearing powerful, truly deep stories pour from the mouth of returning vision questers – stories ablaze – i have wept at their mythic truth, but have not quite heard a myth. A subtle distinction, but important. They carry the ‘I’ elegantly, but not always the ‘We’ that the great stories reveal. The storied images have not passed through enough lives, communities and culture. They are intensely beautiful rivers, but they are not the ocean.

It was the waiting tribe, many years ago, that would help the initiate dig the tributary that took their river to the bigger tribal soul-story. The ancient stories, rather like our vast, majestic seas, may have occasional temporary pollutants, but are not to be abandoned, but cherished, worked with, carried, honored. They carry silvery shoals of insight, slow moving crab wisdoms that survive at great depth and under intense pressure, many limbed aquatic revelations that give themselves up for our nets, time and time again.

On one level myth is not really about ‘a long time ago’, but a kind of vitalized, ritual present, but at the same moment, the opening up to that heightened liminality through many centuries and communities both deepens and broadens the power of the images. Repetition has enormous weight. So, although the myths usually refers to eternal concerns, the repeated practice of invoking that very ‘timelessness’ is one of the elements that, on the human side at least, gathers resonance and psychic vigor to the telling, like moss around a stone. It’s very mysterious.

Although some would rather be done with myths and folktale and produce, almost overnight, new stories of harmonious and stress-free relatedness to the living world, it is like trying to out run your own shadow. Naive. All those power games and paradoxes that myths and fairy tales engage with – they keep revealing to us difficult inner-material, material that comes with the labour of being a human – a human with a history of betrayal, urbanity and a tricky lower intestine- and not always the pristine mind of the elk or indigo bunting. That’s useful as we turn our head towards wild intelligence. Its rather domestic grit reminds us of the village we come from as well as the forest we long for. Human initiation always calls forth dwelling in the crossroads of both.

With a great deal more investment and community rather than solitary focus on wilderness, those individual stories from the wild may indeed collude, over time, into something lasting, with broad shoulders that can carry the wider soul-story again. But i balk at the notion that we must choose one over the other. The great stories, the ones that challenge, mystify and wake us up, if they have origination points at all, will come from these earthy eruptions, and to this very day contain vast windows to the Otherworld and the Animal Powers. But, like us, some contain the soot of city streets and contemporary agendas garlanded around their feathered neck. I don’t think they would be so hard to loosen up, to get their wingspan free of the oiled and inked page. The stooping hawk catches the dawning and is gone.

It is myths like these that carry the dreamtime of what came to be called Europe, bedded down in the blue green forests and the nomad lines from India and the Caucasus Mountains, its rich loam carrying the loose wild fields of pagan thought clear of the accelerated logos of Descartian advance. Things survived, down there, in the spidery mossy gleam of the hearth fire tellings, compacted images of such animistic intelligence that they send brilliant shivers of recognition continually into the orbit of anyone that gets near them. They are Yeats’ Wild Swans of Coole.

So do we just tip toe away from this complex inheritance, and rattle off endless cut and paste ’new’ myths after an afternoons brisk walking on the Brecon Beacons? I think this would prove to have little sustenance. It would lack authenticity. We need the experiential, the great un-shackling, a loosening, but bardic thinking would entail that encounter then challenging and deepening the existing mythos, not abandoning it completely. This is where study arrives. We won’t get into heaven without it.

A conversation on transformative stories, place and belonging

It’s been a while since I found the time to post another article here – the ongoing challenges of keeping up with EarthLines, working the croft, being grounded for a month by a broken wrist … but more is on the way. In the meantime, you might like to take a look at this long conversation I’ve been having with Jeppe Dyrendom Graugaard on transforming stories, place and belonging. It picks up on and expands many of the themes I’ve developed here and elsewhere. (This is one of a series of such conversations on Jeppe’s website – I can recommend checking them out. He’s working on a PhD at the University of East Anglia, and you’ll find many interesting pathways to meander down on the site.)

http://patternwhichconnects.com/blog/transforming-stories-sharon-blackie-on-the-culture-of-nature/