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Wilderness Solitude: the Sacred Will-Of-The-Land University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 1984 Wilderness solitude: The sacred will-of-the-land Jay Hansford Vest The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Vest, Jay Hansford, "Wilderness solitude: The sacred will-of-the-land" (1984). Graduate Student Theses, Dissertations, & Professional Papers. 5013. https://scholarworks.umt.edu/etd/5013 This Thesis is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. COPYRIGHT ACT OF 1976 Th is is an unpublished manuscript in which copyright sub ­ s i s t s , Any further r e p r in t in g of it s contents must be approved BY THE AUTHOR, Ma n s f ie l d L ibrary Un iv e r s it y of Montana hatf i 1984 WILDERNESS SOLITUDE: The Sacred Will-of-the-Land by Jay Hansford C. Vest B.S. University of Washington, 1980 Presented in partial fulfillment of the requirements fo r the degree of Master of Interdisciplinary Studies University of Montana 1984 Approved by: Ch^nrman, Boprd of Examiners UMI Number: EP40478 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI EP40478 Published by ProQuest LLC (2014). Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Copyright by Jay Hansford C. Vest 1984 i i Vest, Jay H. C., M .I.S., May 1984 Int. erdi sc ip 1 i nary Studies WILDERNESS SOLITUDE: The Sacred Wi11-of-the-Land Director: Joseph Epes Brown, Ph.D. The central theme of this thesis is that the wilderness characteristic -- solitude — represents the sacred foundation for an emerging "w ill-o f-th e -la n d " philosophy. That wilderness solitude is the "Sacred Wi11-of-the-Landcontests the traditional agency interpre­ tation of the concept and requires a more prim al-religious-philosophic explication for this cosmology (cf. prologue). Hence, this thesis is intended to speak both to a religion and a philosophy of wilderness. Contemporary scholars - e.g., Nash (1982), Hendee, Stankey & Lucas (1978), Tuan (1974), Graber (1976) and others have largely ignored the deeper religious and philosophic investigations of primal peoples attitudes, views and values of wilderness. These scholars project the imperialism of anthropocentrism -- i.e ., human chauvinism -- onto primal peoples and conclude that, fo r example, "wilderness had no counterpart in the old world" and that "if paradise was man's greatest good, wilderness, its antipode was his greatest evil" (Nash 1982). This view is in error as evidenced by Chapters IV — "Nature Awe: C eltic Views of Wildness" -- and I I I -- "W ill-of-the-Land: Wilderness Among Early Indo-Europeans." Wilderness as the cognate fo r "sacred grove" and other tra d itio n a l "wildland sanctuaries" reserved fo r sacred principles, literally derivates as "will-of-the-land," thereby implying a complex religious-philosophic nature ethos. Furthermore, solitude, in origin and meaning, breaks down to "soul" and "mood," hence implying the sublime and the solemn which are characteristic of the sacred (cf. Chapter I I ) . These derivations fo r wilderness solitude -- the "Sacred Wil1-of-the-Land" -- impart an understanding of the deeper underlying principles which are manifest in the wild condition and are inherent to religious and philosophic acknowledgements. Such references are the quick of primal peoples' sacred insights into principal (that which manifests in agent form) and Principle (that which creates and underlies as motive) force which is the locus of the Algonkians' Kitehi Manitou concept and the early Indo-European "wildness in p rin cip le 11 (cf. Chapter IV). Out of this primal understanding, we can discern a clearer picture of wi 11 (wild) and rationalism (cf. Chapter V) which should in turn further our sacred-ethical relations with the Wi11-of-the-Land. iii PREFACE In 1979, I was employed as a professional wilderness specialist (outdoor recreation planner and forester) for the Rock Springs D is tric t, Bureau of Land Management, USDI. At this time, we were conducting wilderness reviews of the public lands at the mandate of the 1976 Federal Land Policy and Management Act. During this review, I became very concerned over the wilderness review c rite ria and began investigating i t in a more conceptual manner. Subsequently in 1980, I began graduate studies at the University of Montana with the intent of explicating wilderness solitude. The breadth of this topic became apparent in the second year of my studies and in the fa ll 1982, my committee met deciding that I should narrow the specific focus. Consequently, we agreed to focus upon the sacred cosmological ideals of wilderness solitude. Hence, the present format is fundamentally a product of my Religious Studies training and scholarship. In this endeavor, I would lik e to make several acknowledgements of gratitude. To the wilderness in manifesting the will-of-the-land where I've found myself, in my soul a primary wildness. Despite d iffic u ltie s with the BLM, USDI, I am indebted to i t for my professional experiences in reviewing potential wilderness areas and for further kindling my interest in the wilderness solitude concept. That this thesis begins to reconcile other professionals' understanding of the wilderness c rite ria as specified by the 1964 Wilderness Act, I am pleased to hold no malice or i l l feelings towards the BLM, and my former colleagues -- both supervisors and professional peers. I am very much indebted to my committee who have a ll exhibited great interest in my project and my personal growth as a human being. My chair, Joseph Epes Brown, has provided me the most exemplary inspiration possible. To this great scholar, I am extremely indebted. That I may someday emulate his work and strength of character is my highest aspiration. Professor Thomas H. Birch has been a very great advisor, mentor and friend. His guidance and advice have been invaluable influencing the deepest depths of my soul. For this kindness and friendship, I am eternally in gratitude. That I may aspire to such a fu ll level of humanness is my worthy goal. Other committee members -- Robert R. Ream, John R. Means and John F. Lawry — have greatly enhanced this project with their counsel, knowledge and motivation. To each I am very grateful. Other particularly influ entia l scholars who have contributed th e ir advice and knowledge and to whom I am very indebted include: Peter Nabokov who introduced me to "sacred geography" which has so permeated this thesis; Lance A. Olsen whose c ritic a l reading and deep insights have been an invaluable asset to this work; and Professor Bryan T. Black who has provided much insightful and enlightening wisdom. Furthermore, this acknowledgement must recognize the contribution of many good friends who have read each chapter in rough form and contributed suggestion of very great import while s p illin g beer over the manuscripts — particularly on "Thorsdays." This group acknowledged as v the "Thorsday League" of "Anarchists, Pagan Heathens and Zen Buddhists" includes John C. Bhend, Andy Stroble, Jon Davis (on occasion), Mike Copeland, Thomas Hartman and several others. Other academicians who have contributed with interest to this thesis include Professors: Robert Ammons, Anthony Beltramo, William Bevis, Gregg Cawley, Paul D ietrich, John Driessen, Roger Dunsmore, Ron Erickson, Chris Field, Duane Hampton, Charles Jonkel, Ellsworth LeBeau, P h illip Maloney, Dexter Roberts, William P itt Root, and Stanley Rose. Furthermore, I am deeply indebted to B ill Cunningham and the Montana Wilderness Association -- especially fo r the "keep i t wild" s p irit, Ken Wall and the Wilderness In s titu te , and Jerry Oltman, Equipment and Development Center, USFS. Finally, I am grateful to the many other friends and associates at the University of Montana who have vicariously contributed to this effort in classes, discussions and with their friendship. TABLE OF CONTENTS Page Abstract ............................................................................................................. i i i Preface ............................................................................................................... iv LIST OF FIGURES ............................................................................................... v iii Prologue: The Question of Wilderness Solitude .................................... 1 CHAPTER I NATURE AWE: Celtic Views of Wildness .............................. 13 CHAPTER II THE EDGE OF WITHIN:" Solitude in Origin and Meaning ................................................................................... 21 CHAPTER I I I WILL-OF-THE-LAND: Wilderness Among Early Indo-Europeans
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