The way we find solace, release the energy of excitement, slow down our anger is through a sense of connection and a relationship that is fostered, nurtured, embraced, and sought. A relationship with the land.

Excerpt from the book
Writing on the Landscape: Essays and Practices to Write, Roam, Renew
By Jennifer J. Wilhoit, Ph.D. LifeRich Publishing 2017 • © Copyright Jennifer J. Wilhoit, Ph.D. (Published with permission from the author)

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When we want to write something, we need balance of self and other. We first look within ourselves to see what is there (the wisdom, the beauty, even the pain) and to discover what we need. We reach into the depths of our stories and knowing, and do the inner research to arrive at the page with all that we can possibly know in a moment. We look outside of ourselves to remember that we are cared for, that something bigger than us exists to help meet our needs. We can also turn outside of ourselves—to the safety of nature—to find energy and insight when we can’t find it easily within. We gather from our journeys into natural places the ability to see expansively. We also simply remember how our very breath is dependent upon the natural world; this roots us in collective knowing and creative inspiration that far surpass our individual knowledge. We then turn to our writing—with the resources we’ve gathered from inside and outside of us—equipped with the tools we need to endure.

When we let writing carry us away and when we immerse ourselves in the miracle of a single moment in the natural world (wilderness or not), we tap into something that transcends the material, the tangible, the trite. We find a depth to ourselves and to our writing that occupies the one distinct internal landscape: our inner wilderness. Allowing ourselves to become unfettered (e.g. by time, goods, responsibilities) and accountable only to that which resides in the depths of spontaneity and grace is where we find our writing souls.

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Life happens and sometimes it is sad and lonely, or fear inciting, or very exhilarating. Writing can also evoke emotions. Even the really exciting, happy, blissful emotions can hamper our writing. We have the ample, supportive mother of Earth to quietly receive whatever it is we need to let go. Some of us are not going to initially feel comfortable going out into the natural world for a calming experience. Many have lost the tender connection that affords a facile embrace of the beauty and support that the living nonhuman world has to offer. The way we find solace, release the energy of excitement, slow down our anger is through a sense of connection and a relationship that is fostered, nurtured, embraced, and sought. A relationship with the land.

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Some of my favorite places are forests, as well as individual trees. Rainforests. The Joshua trees of the Mojave Desert. Ancient bristlecone pines. The ponderosa pines whose fragrant sap is still a touchstone back to my childhood summer days, the respite I’d find in their shade, lying on the thick needle beds at the base of their trunks on glaringly hot days. The maples and oaks in my relatives’ humid, east coast yard. My grandpa’s instructions about how to identify each tree’s leaf shape. The alders that fall each year in the Pacific Northwest, shallow root bases that loosen their hold in windy winters. The red, soft, intriguing bottlebrush blossoms; the “poky ball” seeds of the liquidambar; or the slender, lavender, “milk”-releasing jacaranda flowers that my little girl self created stories about during long hours alone with these trees in my backyard. Too, the sycamore in the front yard of my childhood home whose roots cracked and displaced the cement walkway that needed to be smooth in order for my brother’s wheelchair to safely pass; it was my sentinel outside my bedroom window until we had to have it cut down—an act which caused my strong mother to cry the only time that I can remember during my entire growing up years. The hardwood forests of New England, shockingly short in stature by my west coast standards, shockingly brilliant during my first east coast autumn.

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I am walking in a forest healing from the ravages of a wildfire. On this day it mirrors a particularly burned out place in the landscape of my soul. Writing onto the page is an act of sheer compulsion and all begotten willpower unless I am rooted in the part of myself that remembers beauty in death, destruction and loss in transformation, fear in the calm of day. My body moves up the path, once a road, deeper toward the rock sharp mountains in the west. I see snow and a glacier up on the topmost peak, but down here the thick air is stagnant and breathes hot gasps onto my cheeks which now burn with shame. Slowly is my sole mantra, toward the burn site which holds within it the promise and hope amidst gray silty powder. As I move deeper into the site, my uncovered legs begin to darken with the ash. I can reverse-tattoo myself by putting a spit-wet fingertip onto my ashy skin; yet there is something deeply sacred, too, in just allowing my legs to become baptized in the residue of wildfire. I hear a spring but can only see a small seep running along the edge of the baby new grass that has to be this year’s birth. The fire was last year.

As I move closer to the center of the small once-grove that not so long ago offered shade in the middle of this near-Death-Valley wild place, I feel my heart rate increasing, my heartbeat’s powerful tenacity. It takes courage to see what lies in the middle of the burned-out places of our inner wilderness. There are tiny drops of moisture forming in my eyebrows, along my upper lip, on the back of my bare-naked neck; it feels as much like nerves as my body’s cooling response to the increasing noon heat. Each step is a labor and journey. Each few inches I mark as shoe prints on this dusty trail are leaves in a memory book of my history. When I finally reach the center, where I can see the charcoal black remains of what once lived, I feel a sudden ease wash over me. I realize that everything that lives, dies. I see that even after death, there is rebirth. And whatever I was worried about before I set out on this small walk is but a distant memory.
I sit down atop the gray ash and pull out my journal. I write.

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Jennifer J. Wilhoit, PhD is a published author, spiritual ecologist, editor, writing mentor, hospice/bereavement volunteer, life and nature guide, consultant, and peacemaker; she founded TEALarbor stories through which she compassionately supports people’s deep storying processes. Her books, articles, and blogs focus on the human/nature relationship – what she calls “the inner/outer landscape.” Jennifer also offers presentations, workshops, and retreats. When she is not writing or working, she spends time hiking and making beauty in natural landscapes, reading, traveling (internationally, as often as possible), and dabbling in creative arts. Jennifer’s soul thrives in the beautiful Pacific Northwest landscape where she lives. www.tealarborstories.com

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You can subscribe to our monthly blog posts at this link.  We are a small group of friends trying to find new ways to reconnect people with nature. Our aim is simple. Helping people heal. Helping forests heal.

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In this month’s guest post we explore the Japanese concept of Shinrin-ryoho 森林療法 which translates as Forest Therapy. For those who are unfamiliar with the concept, we recommend you go through our article on Forest Bathing first.

This note is contributed by Prof. Dr. Iwao Uehara. Iwao UEHARA means “A big rock on the upper field”. Dr. Iwao is a professor at the Tokyo University of Agriculture and president of The Society of Forest Amenity and Human Health Promotion in Japan. He is also the founder of Forest Therapy (Shinrin-ryoho) in Japan since 1999. Prof. Iwao’s goal is to promote health of forests as well as human beings. 

What is Forest Therapy and its Healing Effects?

Forest Therapy (Shinrin-ryoho) is promoting the health of both forests and human beings! Forests and the trees within them have many healing properties. They promote our health, prevent illness, provide relaxation opportunities, and a rehabilitation environment, can be a treatment place for disabilities, peaceful counseling space, and so forth. When we arrive in the forest, we sometimes pay more attention to oneself and one’s life. Walking and exercise in the forest also change our attitudes and perspectives. Trees also have many fascinating aspects for medical, art, and care utilization.

However, some forests are also ill, depressed, and having stress like us human beings. So, forest therapy is attempting to heal forest and human beings together. Working in the forest to improve it’s health, can be a very therapeutic experience.

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Examples of Forest Therapy and Forest Amenity Programs

There have been many examples of forest therapy and forest amenity programs in Japan.

First of all, Forest Walking. Walking is the simplest rehabilitation method and whole body exercise. Walking can prevent lifestyle related disease. In addition, individuals walking in the forest enjoy the landscape, fresh air, and natural environment.

Next, relaxation. It is quiet and peaceful in the forest. Relaxation in the forest inspires natural peace in our body and mind. It adjusts our nervous system balance too.

Third, rehabilitation. For clients after an operation, accident, and preparing to reintegrate with society, forest walking & working is one possible rehabilitation program.

Fourth, treatment and occupational activities in the forest. Carrying logs & branches, clipping trees & clearing weeds, and planting trees are typical examples of occupational therapy.

Fifth, counseling. Counseling in the forest makes clients relax and sensitive. Forest amenities like landscape aesthetics, wind, fragrance, birds singing sometimes give useful hints to solve our problems and provide an ideal setting for traditional counseling approaches.

I hope you will design your own healing or health promoting programs using forests and trees as a setting and as inspiration.

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Case Studies of Forest Therapy

There have been already many invaluable case studies utilising forest amenities in Japan.

By experiencing forest activities for a long term and repeatedly, some clients with mental, psychological, and physical disabilities showed positive treatment effects! Their communication has also changed positively. Some experimental studies suggest that forest walking can reduce stress hormone, enhance immune function, and balance nervous system. Recently, some case studies of patients with Dementia found that they improved their communication ability greatly.

Occupational activities such as carrying logs or planting trees with teamwork are also used as one of the forest therapy exercises. Especially, for people with mental disabilities or memory disabilities, these activities are proving to be effective and restorative.

In addition, trees and forest have been sometimes worshipped as natural gods in Japanese culture. Such forests always provides counseling space for the people who have psychological problems.

Trees also have great possibilities for healing. For example, some trees provide medicine, herb tea, and fragrance which have certain healing effects. Forest therapy includes drinking and eating natural amenities, too. Cherry blossom tea is used for celebration in Japan. Berry tea is effective for decreasing high blood pressure.

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PHYTONCIDES: A fascinating find is that evergreen trees secrete certain scents and oils to protect themselves from a host of microbes and pathogens. These chemicals are called Phytoncides and they act as a defense system for the trees.

As we walk in the forests, we breathe in these Phytoncides, which produces some interesting results. Some of these smells relax our brain while others uplift our mood. Inhaling aromatic plant chemicals also increases the antioxidant defense system in the human body.

There is also a known association between higher amounts of phytoncide in the air and improved immune function. Specifically, higher levels of airborne phytoncides cause increased production of anticancer proteins in the blood as well as higher levels of the frontline immune defenders called NKC or Natural Killer Cells. When exposed to viruses (e.g., influenza, common cold) and other infective agents, the NK cells step up to protect the body.

In many ways we are now getting scientific proof for something we have known intuitively for ages. Over time this common wisdom was drowned out in the cacophony of consumerism.

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Possibilities of Forest and Tree Amenities in the world

Many people recently prefer to enjoy and exercise in the nature. There are beautiful green parks, mountains, and forests all over the world. Also, there are many fairy tales and local folk culture concerned with trees or forests. Therefore, world forests have a big potential for forest therapy programs everywhere. Let’s reconsider your familiar forests and develop the possibilities together!

In case you have any questions for Prof. Iwao Uehara, please add them in the comments section. Your questions and answers by Prof. Iwao will add to our collective knowledge.

For more information on his work please visit.
研究室HP www.geocities.jp/ueharaiwao/
みんなの森ブログ http://blogs.yahoo.co.jp/ueharaiwao
日本森林保健学会 http://forest-and-human-health.jp/

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FOREST THERAPY vs FOREST BATHING

Forest therapy is always conducted by a certified professional. It involves having knowledge of psychological counseling as well as the ability to handle patients with different types of mental health problems. It is most effective when carried out on a one-to-one basis or in very small groups of people with similar issues.

*There are a few courses around the world which give certification in forest therapy. The course fee can go up to 1000’s of dollars and needs a background in Psychology. Please enroll for one if you are serious about counseling people with mental health issues. Make sure your course covers all the different psychological aspects of forest therapy.

Forest bathing, on the other hand, can be done by anyone. It is simply a more mindful way of being in nature. You do not need any certification for forest bathing. Unlike a yoga course or any other body-based training, the real benefit in forest bathing comes from being in the forest and not from the instructor. The role of a forest bathing guide is to act as a forest friend and help people find their own connection with nature.

If you only wish to lead people for mindful nature walks and forest bathing walks, our healing forest learning program should give you a host of ideas and activities to do so. Also, there are multiple books available on the topic to grow your knowledge base. The best way to improve your skills is by leading people on different nature walks. However, there are a few people who have devised their own unique methodology for nature connection. If you are inspired by their work, first join a walk they lead and then you can choose whether to attend their training program (Typically the price range for such training courses are about a few hundred dollars).

You can write to us for course recommendations based on your location and interest.

End note: This page is part of our learning program. The aim of this article was to give you a scope of forest therapy and clarify some important queries around this emerging field. You can proceed to the next learning session here.

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Bonus: Here’s a link to download the forest bathing film, forest exercise images and also 2 blank templates that you can use to create your own forest activity. (using sites like Canva). http://bit.ly/hfl-forestbathing

Subscribe to our monthly blog posts at this link.  We are a small group of friends trying to find new ways to reconnect people with nature. Our aim is simple. Helping people heal. Helping forests heal.

Across the world in space and time, indigenous communities have lived in harmony with their natural surroundings. Their daily sustenance on the resources of the landscape – be it the forests or grasslands, the mountains or the valleys, the lakes or the oceans – are intricately intertwined with their traditional practices, religious beliefs, oral as well as cultural histories. This dependence on their surrounding natural environment has led almost all indigenous cultures to form an intangible bond with Gaia, Mother Earth, which moves beyond a solely materialistic interaction towards a deeper spiritual connection.

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In this post we catch a glimpse into some examples of the wisdom of indigenous people from the continent of North America.

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CANADA

People of the Moose Cree First Nation & Tla-o-qui-aht people of Clayoquot Sound

“Listening to the wind and to the river, it brings some calmness and serenity into your being. When I need healing, I go to the land.” Sophia Rabliauskas, Poplar River First Nation on the eastern shores of Lake Winnipeg

In the boreal forest ecosystems of Canada have lived and thrived hundreds of distinct Aboriginal and Metis communities (also referred to as the First Nations peoples) over many millennia. It is estimated that at least 600 indigenous communities are located in Canada’s forests today, communities whose culture and traditional practices are intimately twined with that of the land, the water and the forest creatures. Even as they engage in activities like hunting, gathering and fishing for themselves and their community, the relationship of the indigenous peoples is based upon their profound spiritual connection to Mother Earth that guides them to practice reverence, humility and reciprocity.

“Keeping our cultural alive is all about being part of the land, being part of the wildlife, the fish and the birds.” Stephen Kakfwi, Dene Nation

One of the interesting events for the people of Cree First Nation on James Bay is the annual spring goose hunt that corresponds to the migration of these birds. This is an important time for the community whereby the excitement of the hunt also corresponds to the passing down of cultural values.

Geese are a main staple food for the people of James Bay…This is one of the peoples’ most important seasonal cultural events. It’s a time for gathering, sharing, learning, and reconnecting ourselves to the land. Knowledge of values and morals are passed on and the traditional teachings associated with the hunt are shared. These include respect, patience, honour and gratefulness to name a few… The goose hunt is not just a goose hunt. There is so much more as it is a lifestyle from our ancestors and for future generations as well.” – Lilian Trapper, Land Use Planning Coordinator for the Moose Cree First Nation on James Bay

For the Tla-o-qui-aht peoples, who are the original inhabitants of Clayoquot Sound, usage of the forest resources were always based on certain laws and teachings, and this included the protection of intact rainforest and waters. In their system of tribal governance, the Hereditary Chiefs (known collectively as Ha`wiih) would be responsible for their Ha`huulthii (traditional territory), the people of their community and all matters pertaining to the forests, rivers, food, medicines, songs, dances, and ceremonies. In recent times, due to the threats of logging and modern developmental activities, the Tla-o-qui-aht have incorporated a watershed-by-watershed management system with the intent of conserving the resources within these areas for future generations. They have categorized the areas broadly as qwa siin hap (which loosely translates to “leave as it is”) and uuya thluk nish (which means “we take care of”). The latter category of land is meant to integrate human activities into the ecosystem while also taking care of its well-being.

In fact, the Tla-o-qui-aht declared Meares Island (Wah-nah-jus – Hilth-hoo-is) as a Tribal Park in 1984 – thus becoming the first indigenous community in Canada that actively took control over management of their tribal lands. Till date they have declared three additional Tribal Parks as a means to protect their forests, waters, and resources.

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Karuk people of California

The Karuk people live in the north-western corner of the state of California. ‘Karuk‘ means ‘upriver people’ referring to their proximity to the Klamath river, one of the important river ecosystems of North America. Like many other indigenous cultures around the world, the Karuks have used fire as an essential tool for land- and forest-management in order to convert the organic matter into fertilizers, cleanse the soil of pathogens, and increase the species richness of an area. Therefore, an essential link has been forged between the element of fire, the health of the land and the well-being of the Karuk community.

By way of prescribed burning i.e. using fire at the right time for the right reasons, the Karuks could grow traditional foods like huckleberries, acorns, salmon and elk, medicinal herbs like wormwood, willow, bear grass, and encourage hazel trees to produce straight shoots needed for basket-making. In riverine ecosystems, fire reduced invasive weeds and brush along the sides of the stream and improved water quality, thus boosting salmon population.

Before it was deemed an illegal practice in 1911 by the federal government, the traditional fire-management system of the Karuks protected the communities scattered in the hills along the Klamath river from wildfires. Now decades later there is a growing consensus among forest ecologists to incorporate the fire management practices of the Karuks into the modern framework so as to aid in the prevention of California’s notorious wildfires.

“If we’re going to restore fish, we have to use fire. If we’re going to restore acorns and huckleberries, we have to use fire. It’s not just waiting for lightning to strike.” – Frank Lake, the Forest Service ecologist

Pic by: Isabella Juskova

 

END Note: The healing of our society is intricately linked to the healing of our land. It’s because the environment we live in is not separate from us. What we learn from the wisdom of the land, helps us create a deeper understanding of our own interlinked lives.

This article was contributed by Romila Sil, a wandering soul who is on a journey to study the role of forests in the fostering of traditional and cultural ties in communities. Please add your insights in the comments section to grow our collective knowledge.

You can subscribe to our monthly blog posts here. We are a small group of friends trying to find new ways to reconnect people with nature. Our aim is simple. Helping people heal. Helping forests heal.

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