species: A. Schelling, Wild Form Savage Grammar.
Albuquerque, NM., 2003. p.77. Schelling expertly writes
his way through ancient Indian Poetry, to his point that, from
early on, "poetry to the people of India...has some intimate,
original connection with wildlife and wild lands--and with
grief at their unjustified destruction."
pretty hairy people: M. Perlman, The Power
of Trees: The Reforesting of the Soul. Dallas, TX., 1994.
pp.119-20. "Shortly thereafter, the child goes out
into the night and the forest monster appears. 'It looks like
a big person with a hairy hand,' she cries. The Dzonoqua takes
her away, first 'down' underground and then 'upward' and 'inland,'
to her house in the forest." (Ibid.) This is a Kwakiutl
story, from the coast of British Columbia, Canada.
is also known as Tsonoqua. "The Tsonoqua were
believed to be a race of mountain-dwelling man-eating giants, the
females of which seal children and salmon from humans. Important
figures in Kwakiutl myth and ritual, they represent hunger in its
uncontrolled state: pervasive, potent, and wontonly destructive." S.
Walens, Feasting with Cannibals: An Essay on Kwakiutl Cosmology.
Princeton, NJ., 1981. Photograph 7, following p. 82. Tsonoqua are
somewhat the equivalent of Buddhist hungry ghosts who, because
of their pencil-thin necks, are forever famished.
our humanity seems to deny something animal that always walks with
us. We watch them all moving shadowy around us. We imagine they
can speak to each other, leaving us out of the talk. At least they
seem to sense their own space in the world, knowing territory and
purpose from birth all the way to death. They are, understandably,
worried about us and what we might do to their world, immediately
or far away at the limits of the North." D.
Rothenberg, "The Idea of the North." In, M.Tobias and
G. Cowan, eds, The Soul of Nature. New York, 1996. p.57.
worlds: Christopher Fuchs, a research physicist believes that
odd properties of quantum mechanics, such as the apparent ability
of particles to exist in many places at once, merely reflect
our ignorance of the world and are not true features of reality. When
a quantum state collapses, its not because anything is
happening physically, its simply because this little piece
of the world called a person has come across some knowledge,
and he updates his knowledge, he says. T.
Folger, Quantum Shmantum. In, M. Ridley, Editor, The
Best Science Writing 2002. New York, 2002. p.245.
here: The city is "full of blind spots and flat points,
and crisscrossed by the forgotten tracks along which the woman
and the ape were now traveling." P. Hoeg, The
Woman and the Ape. London, 1966. pp.141-2.
this: "The differences between us are so slight and
the similarities so great that all of us alive today are really
just minor variations on the same person. The fragmentation or
plurality of consciousness is only an appearance, like the hundreds
of little pictures that a multifaced crystal reflects without
multiplying the object in reality." D. Darling, Zen
Physics. New York, 1996. p.181.
we could be transported back to the very beginning of the Upper
Paleolithic so that we could compliment a painter on the 'realism'
of his or her picture, I believe we should have been met with incredulity.
'But,' the painter might have replied, 'that is not a
real bison: you can't walk around it; and it is too small. There
is a "vision," a "spirit bison." There is nothing "real" about
it.'" D. Lewis-Williams, The Mind in the Cave:
Consciousness and the Origins of Art. London, 2002. pp.193-94.
we think of art, we tend to think of a painting being made on a
surface, whether it is a canvas or a wall. Shamanistic art is not
like that. Shamans often perceive their hallucinations as emerging
from rock surfaces: They see the images as having been put there
by spirits, and in painting them, the shamans say they are simply
touching and marking what already exists." J. D.
Lewis-Williams and T.A. Dowson, "The Signs of All Times." Current
Anthropology 29 (1988).