Animism and Environmental Protection
Animism lies at the heart of Ozark folk belief, although it’s a modern word you probably won’t hear many of the old timers using. In the mountains, this worldview manifests as a deep connection to the land, in particular the local bioregions that surround the individual and community. Old trees, caverns, natural springs, rivers, etc. are viewed not as lifeless land features, but rather as unique personalities with their own lifecycles and souls. Solitary trees in fields are often said to be protected by the “Little People” or Ozark land spirits, akin to the fairies from across the Celtic world, brought to these lands in the hearts of believers. Old growth trees hold their own roles within the spiritual hierarchy and often go by the names of “grandpa” or “grandma.” Natural springs were at one time fiercely protected by hillfolk because of their life-giving waters, used not only to sustain the body but also as sources of spiritual cleansing and healing. Legends and folktales abound about the invisible owners of certain caverns or large boulders that often stand out against the wash of the forest landscape.
Traditional views toward appeasing the land spirits is often simplified to maintaining a good relationship with these otherworldly inhabitants. Protecting and maintaining springs or allowing certain parts of the forest to remain wild are just a couple examples of this important take on environmental protection. A good balance with the natural world was at one time integral to not only the physical survival of hillfolk, but also a means to ensure good spiritual health for the community. This is an equilibrium lost to many modern inhabitants of the Ozarks with more and more reliance shifting off the land itself and onto local grocery stores, city water, and the pharmacy. For many though, this balance is still seen as a part of the Ozark identity. I myself have encountered many old timers who still give offerings of food, smoke, water, and other traditional items to these places of power in order to keep this tapestry of life intact.
This relationship with the land has birthed many traditions of environmental protection amongst those still living closely with the plants and animals of the mountains. It’s a culture rooted in the views of animism, which sees everything in the natural world as possessing its own unique identity. As opposed to many pantheistic worldviews, animism is deeply connected to the spirits of the local landscape as opposed to “higher” beings like gods and goddesses. The spirit of a mountain spring is then unique amongst other entities that might surround it. These guardians are often said to have had their own births at one time in the ancient past. Likewise, they aren’t always considered immortal. The destruction of these places of power then means the death of the individual spirit itself.
On one of my travels, I met an old man who was still shaken by the removal of a huge boulder near his home to make way for a modern road nearly thirty years before my arrival. His family had been on their land for several generations and recalled to mind many of their folktales about the spirits or Little People who had their villages inside the rock itself. It was common knowledge to the local community that disrespecting the rock would bring a curse not only upon the individual themselves, but also their family. This spiritual affliction would manifest as strange illnesses without any physical cure, and it was said the only remedy was apologizing to the Little People and making amends with certain food offerings. In a particularly sad part of our conversation, the old man said when the road crew removed and destroyed the boulder it sent a shockwave through his family. They themselves didn’t see any curses from the removal but he reckoned anyone who was a part of the work had. I asked him what he thought might have happened to the villages displaced by the act and he just shook his head saying, “When something like that happens, they’re [Little People] killed off…they can’t survive outside their homes.” In his words, this act was akin to genocide. It was almost as if members of his own family had been taken away to a very uncertain future.
This was by no means an isolated story and I’ve encountered many people, old timers and young folk alike across the Ozarks with similar tales of cutting down old growth forests, plugging up springs, and more. One woman I met said her family protected an old patch of ginseng near their family home for many generations. “Probably the last one around these parts,” she told me. Because the patch wasn’t on their land, they were unable to protect it from eventual clearing for new construction as the local town expanded. She still cursed the name of the developer, although he’d been dead for years. According to her, the ginseng had put a curse on his family for their disrespect. She said shortly after the houses were built, they had trouble with fires and power outages limited only to that spot. In addition, she said the developer’s family all became “sickly,” and eventually moved away from the area. Whether this tale was true or not, I don’t know, but there were others in the area with similar anecdotes about the situation.
When viewed in these terms, protecting the local environment takes on a very different life from simple ecology. The land is protected not just because of the vital food, water, and medicine it might provide, but because the spirits of the land become members of the family or clan itself. The same respect is shown to these invisible members of the community as it is to the living. Just like a person wouldn’t bulldozer over someone’s house, rip out a home garden, or poison a well, the land spirits are respected and left to their own lives and communities. Maintaining this equilibrium with the natural world then recognizes the vital importance the land has to offer to all those living there.
This belief has been such an important part of the Ozark worldview not just here on colonized land, but it stretches back to our ancient ancestors who didn’t see themselves as being separate or above the natural world but as just another link in the chain. The spirits of the land are important because they’re seen as being individual entities with their own stories, wisdom, and magic to offer. Just like when we lose our own tales, remedies, and other traditional knowledge with the passing of the older generations, never to regain them again, how much have we lost from ignoring the spirits of the land? How many grandpas and grandmas have been lost to us by being thrown into the gears of materialism and so-called progress?
For many people today, this animistic worldview is foreign to our modern mindset. Protecting the environment is left to those struggling in the Amazon rainforests, or those fighting for their rights to clean sources of water. We somehow see ourselves as too forgone, perhaps, or wholly apart from the problem. And meanwhile, our mountains are being leveled for new cookie-cutter housing subdivisions, forests uprooted to make straighter roads, and native prairies dug up and replaced with invasive ornamental plants not suited to our climate and local wildlife. Working towards healing this equilibrium starts with you and your home. Here are some other ways you can help protect the land.
Many of these suggestions are doable not only for people who own land but even for those living in apartments or on small lots. Whether you’re someone interested in animism as a worldview, an environmental protection advocate, or even someone who doesn’t really like going outside, it’s important to reconsider your own relationship to the land and help out where you feel comfortable. Extreme actions like chaining yourself to an old growth tree about to be removed aren’t required for caring about the natural world around you.
Traditional views toward appeasing the land spirits is often simplified to maintaining a good relationship with these otherworldly inhabitants. Protecting and maintaining springs or allowing certain parts of the forest to remain wild are just a couple examples of this important take on environmental protection. A good balance with the natural world was at one time integral to not only the physical survival of hillfolk, but also a means to ensure good spiritual health for the community. This is an equilibrium lost to many modern inhabitants of the Ozarks with more and more reliance shifting off the land itself and onto local grocery stores, city water, and the pharmacy. For many though, this balance is still seen as a part of the Ozark identity. I myself have encountered many old timers who still give offerings of food, smoke, water, and other traditional items to these places of power in order to keep this tapestry of life intact.
This relationship with the land has birthed many traditions of environmental protection amongst those still living closely with the plants and animals of the mountains. It’s a culture rooted in the views of animism, which sees everything in the natural world as possessing its own unique identity. As opposed to many pantheistic worldviews, animism is deeply connected to the spirits of the local landscape as opposed to “higher” beings like gods and goddesses. The spirit of a mountain spring is then unique amongst other entities that might surround it. These guardians are often said to have had their own births at one time in the ancient past. Likewise, they aren’t always considered immortal. The destruction of these places of power then means the death of the individual spirit itself.
On one of my travels, I met an old man who was still shaken by the removal of a huge boulder near his home to make way for a modern road nearly thirty years before my arrival. His family had been on their land for several generations and recalled to mind many of their folktales about the spirits or Little People who had their villages inside the rock itself. It was common knowledge to the local community that disrespecting the rock would bring a curse not only upon the individual themselves, but also their family. This spiritual affliction would manifest as strange illnesses without any physical cure, and it was said the only remedy was apologizing to the Little People and making amends with certain food offerings. In a particularly sad part of our conversation, the old man said when the road crew removed and destroyed the boulder it sent a shockwave through his family. They themselves didn’t see any curses from the removal but he reckoned anyone who was a part of the work had. I asked him what he thought might have happened to the villages displaced by the act and he just shook his head saying, “When something like that happens, they’re [Little People] killed off…they can’t survive outside their homes.” In his words, this act was akin to genocide. It was almost as if members of his own family had been taken away to a very uncertain future.
This was by no means an isolated story and I’ve encountered many people, old timers and young folk alike across the Ozarks with similar tales of cutting down old growth forests, plugging up springs, and more. One woman I met said her family protected an old patch of ginseng near their family home for many generations. “Probably the last one around these parts,” she told me. Because the patch wasn’t on their land, they were unable to protect it from eventual clearing for new construction as the local town expanded. She still cursed the name of the developer, although he’d been dead for years. According to her, the ginseng had put a curse on his family for their disrespect. She said shortly after the houses were built, they had trouble with fires and power outages limited only to that spot. In addition, she said the developer’s family all became “sickly,” and eventually moved away from the area. Whether this tale was true or not, I don’t know, but there were others in the area with similar anecdotes about the situation.
When viewed in these terms, protecting the local environment takes on a very different life from simple ecology. The land is protected not just because of the vital food, water, and medicine it might provide, but because the spirits of the land become members of the family or clan itself. The same respect is shown to these invisible members of the community as it is to the living. Just like a person wouldn’t bulldozer over someone’s house, rip out a home garden, or poison a well, the land spirits are respected and left to their own lives and communities. Maintaining this equilibrium with the natural world then recognizes the vital importance the land has to offer to all those living there.
This belief has been such an important part of the Ozark worldview not just here on colonized land, but it stretches back to our ancient ancestors who didn’t see themselves as being separate or above the natural world but as just another link in the chain. The spirits of the land are important because they’re seen as being individual entities with their own stories, wisdom, and magic to offer. Just like when we lose our own tales, remedies, and other traditional knowledge with the passing of the older generations, never to regain them again, how much have we lost from ignoring the spirits of the land? How many grandpas and grandmas have been lost to us by being thrown into the gears of materialism and so-called progress?
For many people today, this animistic worldview is foreign to our modern mindset. Protecting the environment is left to those struggling in the Amazon rainforests, or those fighting for their rights to clean sources of water. We somehow see ourselves as too forgone, perhaps, or wholly apart from the problem. And meanwhile, our mountains are being leveled for new cookie-cutter housing subdivisions, forests uprooted to make straighter roads, and native prairies dug up and replaced with invasive ornamental plants not suited to our climate and local wildlife. Working towards healing this equilibrium starts with you and your home. Here are some other ways you can help protect the land.
- Instead of planting invasive ornamentals like privet, bush honeysuckle, nandina, or bamboo, consult local nurseries that specialize in native alternatives. In many cases, native varieties of plants have much more to offer. They are usually better suited to our climate, require less water, and provide a plentiful source of food for both pollinators and birds. They also add to the seedbank of the land. Seeds travel across large stretches of land by air or are carried by local wildlife. Planting with natives ensures the spread of these important species that are too often shaded out and killed by invasive varieties. You can even help out if you’re living in an apartment with little access to the land. Several friends of mine living in apartments have started planting native flowers in pots on their balconies to attract local pollinators. Many of these wildflowers are also edible and used in traditional Ozark medicines.
- Reconsider removing large trees on your property and instead try and maintain them by trimming properly.
- Spay and neuter your outdoor cats and participate in local programs to catch and release feral cats. Along with deforestation, outdoor cats are the number one source of native songbird loss here in the Ozarks.
- Consider volunteering with groups who help to return natural areas to a more sustainable system. There are several here in Northwest Arkansas who go out to the local trails at certain times of the year and pull out invasive plant species that are killing out the native varieties. If you don’t have a group around you, consider starting one! Consult your local extension office for guides to invasive plants affecting the area.
- Protect springs and other natural water sources by volunteering to clean up trash around the area. If you’re unsure of how to clean and maintain natural springs on your own property, contact your local extension office.
- Honor the spirits of old trees, springs, and mountains with traditional Ozark offerings of loose tobacco, cornmeal, beans, milk, and water.
Many of these suggestions are doable not only for people who own land but even for those living in apartments or on small lots. Whether you’re someone interested in animism as a worldview, an environmental protection advocate, or even someone who doesn’t really like going outside, it’s important to reconsider your own relationship to the land and help out where you feel comfortable. Extreme actions like chaining yourself to an old growth tree about to be removed aren’t required for caring about the natural world around you.