Exploring the Sociological Role of Forest Deities as Guardians

Green forest and trees
Simo Räsänen, CC BY-SA 4.0 https://creativecommons.org/licenses/by-sa/4.0, via Wikimedia Commons

Brittany Meadows
LA 462 OL1: Power of Myth and Symbol
Mod 15 Final Essay
12/12/2022
Robert Tindall

Through the academic work of scholars, modern humanity has been able to learn much about the human experience. Contributions from Carl Jung and Joseph Campbell, among others, have established a foundation for how we can interpret myths of cultures from all over the world. In this essay, the writer will identify the similarities and differences between a shared myth containing guardian deities of forests and animals. Through the process of cultural and universal analysis, the essay will examine three myths from three separate cultures. Through this examination, the writer will explain the way in which forest deities of guardian roles serve a sociological function within a society. The definition of a sociological function used to support this assertion will be based on Joseph Campbell’s “Four Functions of Myth.”

Three Universal Archetypes

To begin, we will explore the three chosen myths. Each of the myths can be considered universal as they all contain a character that fulfills a recurring motif that has been identified as a forest deity (Mod 1, Pg 14.) The Caipora originates from the Tupi-Guarani mythology of indigenous groups from pre-colonial Brazil. A forest dweller in the Amazonian landscape, she protects the forest creatures and can offer a successful hunt to those who give offerings. The Caipora will also punish hunters who kill more game than perceived necessary, usually by confusing the hunter with noises until they become lost within the jungle forest (Luz; “Relembre quem é Caipora, a guardiã dos animais da floresta.”) Mielikki is a forest goddess from the Proto-Finnish mythology. Recorded in the book of Kalevala she reigns over the forest and animals of the hunt in Finnish lore (Lonnrot et al.) She protects and heals animals, provides them resources, and can bless the hunt when appeased by the hunters. She too will punish the hunter if offended by causing them to become lost in the woodland, unable to find their way out (Hoppal and Pentikäinen.) Aranyani is the forest goddess from ancient Vedic Hindi mythology. Her culture is not as well documented as the Vedic religion is thousands of years old (Pattanaik.) However, in the Rigveda text, she is described as a mysterious deity that watches over the forest, animals, and vegetation (Pant.) The Rigveda also establishes the birds and animals as part of the environment and includes a warning that the animals should be safe, preserved, and in good health (Sonia .*,)  Each of the three myths contains differing qualities, however, they also share a commonality as guardian protectors, never seen but said to be heard. Bestowing blessings to their worshippers who call upon them. Having dominion over the forest wildlife. An overall analogous archetype of forest, ruler, and protector.

Cultural Archetypes in Context

To provide a basis for sociological analysis, one must consider the cultural functions these goddess deities served more specifically. Caipora and Mielikki are very alike in character roles. Both serve as guardian protectors for the creatures that live in the forests. Simultaneously, both also dictate the hunt depending on the actions of the hunters. This would be the result of the culture they belong to, primarily groups that have a hunter-gatherer way of life (Viveiros de Castro; Kettunen.) All three cultures from which the three myths belong were indigenous tribal groups. They relied on the land to survive and thus sought a balance with nature to provide for their needs in everyday life (Leech and Green; Hoppal and Pentikäinen; Sonia; Gaffney.) A degree of phenomenological explanation could be argued in the way these deities are viewed as reasons for how nature existed and substantiated the living creatures within it by forces unseen to humans. They could also be considered as a form of danger myths, for if someone were to commit an action that would upset the balance of nature, one could trigger the forest spirit to enact her revenge upon them or cause misfortune. The Tupi-Guarani and Proto-Finno-Ugric tribes were animistic worshippers, while tribes of the Rig-Vedic period personified nature and believed in anamorphic deities and spirits; whilst the geography and knowledge of the landscape made the forest an ever-present aspect of their culture and communities (American Forum for Global Education, New York, NY.; IUVENTA; Varner.)

Sociological Function

Joseph Campbell proposed four functions of myth that could be applied to any culture’s mythic system (Mod 11, Pg 16.) The sociological function was defined as the validation of the social order within a society. Through established social patterns, stories of myth can provide support for the rules, ethics, and morals of a societal group (Mod 11, Pg 18.) It is within this concept that the demonstration of how the forest deities’ archetypes constitute a sociological function is presented. Myths aid in the authentication of a sociological system that shares a set of rules on which the social group relies for coexistence and perseverance. One way this is achieved is through rituals. Rituals are repeated activities performed to reinforce religious beliefs and connect with the spiritual realm. (“Joseph Campbell’s ‘Four Functions of Myth’”; Mod 11, Pg 18.) As Campbell states, “A ritual is the enactment of a myth, by participating in the ritual you’re participating in the myth. . .Your consciousness is being reminded of the wisdom of the myth. I think it’s terribly important” (Moyers et al.) In Hinduism, from which the Vedic religion originates in part, the social stratification system greatly dictates what a person can and cannot do. Belief in one god is separated into multiple deities that represent sacred properties. Practice is of vital importance. Therefore, it stands to reason that the hymn of Aranyani would be a sacred mantra ritual among the Vedic people (McGivern and de Backer; Kinsley.) Through prayer offerings, the Vedic looked to their gods and goddesses to regulate phenomena in nature (Deka.) The ancient writings from Hinduism also instruct that the Dharma of each person is to protect nature. The value of human life to the sanctity of nature were guiding principles of daily life in ancient mythological scripture (Sonia.) The Rig Veda reveals how the Vedas made their spiritual connections to the natural world through ritual mantras that were an integral part of worship (Pattanaik.) The Caipora was propitiated by offerings of cachaça or tobacco left nearby a tree in the forest (Bane; Neves Silva.) While Mielikki was propitiated through flattery as well as prayer primarily (Hoppal and Pentikäinen.)

In summation, nature deities that guard and protect the forest and animals come from cultures that place high importance on nature. The cultures realized the significance that the forest held as a means of their own survival. As such, their society and mythology respected the forest not only as a giver of life but as a possible danger if treaded unwisely. Through rituals, prayers, and gifts to Caipora, Mielikki, and Aranyani, these forest goddesses provided protection and sustenance. Their roles in their respective cultural groups served a function of sociological order and reasoning. Through honoring nature and her forest realm, the human civilizations that lived among forest landscapes sought to live in balance and peace with nature through delicate means of give and take. So long as these cultural tribes of varying regions honored the forest dominion with care, they lived in harmony with their forest surroundings, in an established manner within their sociological culture that dictated their behavior in the forest realm.

Works Cited

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