Democratic Forest Trusts (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.Democratic trusts with leadership elected by citizen-members promise to solve many of the problems afflicting both traditional government and corporate ownership of forestlands. This article explores these issues in some depth.Complexity and the Dream of Human Control of Eco-Systems (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.The title captures it. I then explore the kinds of institutions compatible with both nature and the modern world that are implied from this analysis.Rethinking the Obvious: Modernity and Living Respectfully With Nature (PDF)The Trumpeter: Journal of Ecosophy, Winter, 1997.Modernity is usually considered a wrong turn in terms of respect for and sustaining the environment. I argue the reality is more complex, for modernity has freed us from personal dependence on agriculture, ended the economic value of children, radically reduced the likelihood of large scale wat, and shifted much production to intellectual rather than material capital. This partially decouples society from nature, which gives us important opportunities as well as problems.Towards an Ecocentric Political Economy (PDF)The Trumpeter, Fall, 1996.This paper begins my effort at showing how liberal modernity can be harmonized with an ecocentric perspective on our relationship with the natural world. It is a corrective to much “free market environmental” literature that sacrifices Nature to money as well as to anti-liberal attacks by well-meaning but economically naïve environmentalists.Unexpected Harmonies: Self-Organization in Liberal Modernity and Ecology (PDF)The Trumpeter, Journal of Ecosophy, 10:1, Winter 1993This is my initial paper exploring how what I term ‘evolutionary liberal’ thought can be an important means by which society and nature can be brought into greater harmony. The other Trumpeter papers build on it.Deep Ecology and Liberalism: The Greener Implications of Evolutionary Liberalism (PDF)Review of Politics, Fall, 1996.Liberal thought and deep ecology are usually regarded as mutually exclusive. But the “evolutionary” tradition offers a way to integrate the two through commonalties in the work of David Hume, Michael Polanyi, Arne Naess, and Aldo Leopold, providing a stronger foundation for liberalism while strengthening the case for an ecocentric ethic.(Related subjects: Ecology)Saving Western Towns: A Jeffersonian Green Proposal (PDF)in Writers on the Range, Karl Hess and John Baden, eds., University Press of Colorado, 1998.Developmental pressures in the rural and small town West involve three groups: long term residents, new arrivals, and environmentalists. Today their interests often conflict. This conflict is in part the outcome of institutions which prevent harmonizing competing interests. The concept of developmental trusts, both for rural regions and for small communities offers a means whereby these interests can be harmonized for the benefit of all concerned.(Related subjects: Politics)Social Ecology, Deep Ecology, and Liberalism (PDF)Critical Review, 6: 2-3, 1992.Murray Bookchin is considered a leading radical environmental theorist. However, his analysis is incapable of leading humankind towards a more respectful and sustainable relationship with the natural world. Criticisms of Bookchin from both the deep ecology and evolutionary liberal perspective complement one another, pointing the way towards a better understanding of how modernity relates to the environment.The paper as a whole offers an early discussion of issues that are more clearly addressed in later papers, particularly Deep Ecology and Liberalism (1996) and the three Trumpeter articles in 1997, 1996, and 1993. However, there are other ideas in the article which have not been developed more thoroughly elsewhere.
Kenneth Davis who blogs over at Huffington Post has a great entry on the Pagan history of Mistletoe as a blessing hung over doorways. One dimension of the story is Anglo, the other Saxon, and both are worth knowing.



posted December 26, 2009 at 8:14 am
The Wikipedia entry is more informative than the article you point to.
However, the entry is wrong in dismissing the story about the druids cutting mistletoe with a golden sickle. That is taken from Pliny’s Natural History (XVI/95): “A priest arrayed in white vestments climbs the tree and with a golden sickle cuts down the mistletoe, which is caught in a white cloak.”
However, Roman information about druids, etc., is not reliable, and Pliny might have been basing his ideas on Aeneas’ golden bough. I don’t think mistletoe ever grows on oaks, as Pliny states – !’ve only ever known it grow on trees in the rose family (apple, whitebeam, hawthorn, pear, etc.).
The Norse myth about Balder is fascinating, linking ideas about love and sex (Frigya), Yule, and vulnerability. The Christian folktale about Christ having been crucified on mistletoe wood doesn’t make sense, and I suspect that it was transferred from Baldr, as Baldr is a sort of Apollo/Christ figure. I vaguely remember stories from childhood about magic arrows made from mistletoe – I don’t know whether they were genuine traditions based on the Balder story. There is a River Balder, named after the god, in County Durham, and I have always wondered why it was so named.
I think a lot of the mythology is due to mistletoe being strange, shooting out odd-looking, glossy leaves from a tree of a different type. The Yule significance of holly is mainly because it is the only native, broadleaved, evergreen tree in the British Isles and Scandinavia (there are now so many non-native trees in parks and gardens, that we don’t realise how striking holly must have looked 500 years ago). Mistletoe is also evergreen, and that must have added to its importance.
In some apple-growing ares, especially Hereforshire, mistletoe cultivation is an important sideline for farmers.
As a child, I was always told that mistletoe doesn’t grow north of Birmingham, but I recently found some growing on ornamental trees in a park in Yorkshire.
You might be interested in Richard Mabey’s book, “Flora Britannica”, although it might be difficult to find in the USA.
posted December 26, 2009 at 11:52 am
Out here in Sonoma County, California the mistletoe grows mostly on oaks.
posted December 26, 2009 at 5:00 pm
I’ve seen mistletoe growing from oak as well.
The author’s assertion that “Cursing other plants to die in winter, his mother, Frigga, queen of the gods, decreed that mistletoe would be a symbol of love and peace from then on. Baldr was resurrected each year at Jul” is pretty strange to me. I’m very familiar with the Prose Edda (the primary source for the story of Baldr’s death by mistletoe), and I just looked up the story in one of the translations to make sure, and there’s nothing even remotely like that in there. It’s also definitely not in the Poetic Eddas or Saxo’s Danish Histories. I think he may’ve gotten hold of some very late folk tradition (or something even later, perhaps something Rydberg-influenced?).
I don’t particularly want to register at HuffPost Social News to ask him his source, but maybe I will.
posted December 27, 2009 at 2:59 am
I think the thing about mistletoe as a sign of peace is a Scandinavian tradition, rather than something out of the classic myths.
I don’t think the thing about Balder being resurrected each year at Yule has any basis anywhere. I suspect that it’s just made up to resemble other dying-and-rising-god myths. Anyway, why would it be at Yule, not in spring?
Does anyone else think that the story about Christ being crucified on mistletoe wood was transferred from the myth about Balder being killed with a mistletoe arrow?
About growing on oaks, the American mistletoe (Phoradendron serotinum) is a different species, indeed different genus, from the northern European one (Viscum album). In Britain and Scandinavia there is just one species, but in Italy there are several, and Pliny may have been thinking of a different species. Frankly, I would take Pliny’s description of the druids with a pinch of salt.
posted December 27, 2009 at 10:35 pm
The webpage at http://www.thepoisongarden.co.uk/atoz/viscum_album.htm states that the European mistletoe, Viscum album, does grow on oak in rare instances although it prefers to grow on softer wood. There is even a photo which to my untrained eye looks like mistletoe growing among oak leaves.x
posted December 28, 2009 at 2:09 pm
Mistletoe definetly grows on oaks as my trees will attest!