Researcher and writer Jules Pretty presents objects with personal stories of resonance in the Anthropocene, where the common theme of ‘story’ itself is a powerful mark of individual and cultural agency for change and hope in uncertain times.
2,550 words: estimated reading time = 10 minutes
The challenge: the Anthropocene — the suggested Age of Human that our species has initiated — has a complex past, present and future, and there are many versions. What three objects evoke the unfolding of human-caused environmental and climate change for you? View other contributions at A History of the Anthropocene in 50 Objects.
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I present here three objects and three themes for the Anthropocene: traditional markets, and how they for thousands of years were places for storytelling; how traditions worldwide spoke of flood events, and how one was missed in the loss of lands and homes to sea level rise in the middle of the current North Sea; and how forms of story are embedded in culture, here the Wayang Kulit shadow puppets. These speak to a great contemporary hope: that story will help create the agency to address contemporary climate and nature crises. Story says this: go through the door.
Bronze bell of the Saharan story singer
This bronze bell from the 1950s was fired and fashioned by a blacksmith at one of the greatest markets of the Sahara desert, on the outskirts of Maiduguri in northern Nigeria.
It was a squarish hub, this market a mile in length along each side.
By the pale glow of dawn, the muezzin inside the city gates stirred sleepers from far and wide. Before long, laden donkeys were trotting on converging paths, bullocks carried men with plaited hair, the fields were high with ripening millet. Women balanced baskets on their heads, paused to share news beneath the many roadside baobab.
In the shaded avenues, on the paths and ways, hawker and seller already sat at stalls, each woodworker sharpened chisel, there was money-changer and basket-maker, all the smithy men of iron and bronze in one district, their bellows made from goat-skin, they were firing up the charcoal. There was brightly-patterned saddlecloth, and all kinds of rein and bridle ornament, carpenters busy with rough blocks, turning them to hoe and handle. Some carved holy plaques, spade-shaped and then inked sacred characters, by bamboo pen dipped in ash and gum.
There was the smell of the rotting fish and acrid woodsmoke, a calabash of rancid butter was all a greasy mess of flies, in the air a taste of pepper and perfume from clove and herb, and wholesome onions, and the sour smell of civet cat, and dung trodden in the sand.
In the west the avenues were crowded with women wearing heavy anklets, their teeth stained red. And in the east, herder women slender and tall were wrapped in fabric of blue; all over men in turbans wore flowing cotton robes of white.
In was a market, so of course you could buy or trade pink kola nuts, potash slabs from the great lake, much shrunken even then, dry dates and scarlet pepper, long gourds, polished and carved, each with ornamental stripes and snakes. There were boxes of matches, bangles from the east, paper money from the north.
To this market came a boy troubadour.
He sang in the north, he sang in the south.
The lad named Mid-e-Mid, he had green eyes and tangled hair, his songs hailed from far hills rising sharp and purple from the desert playa.
He was famed on the plains of camel grass, at the small oases where bright birds sang in the shade of palms, so each tune soared far, and after days alone he would ache at dusk for a campfire, to hum a little while millet boiled in soot-black cauldrons.
He was the one, he could charm a gift precisely from a person’s pocket.
He walked from the north, he walked to the south. He sang to the setting sun, to the velvet sand. He sang to the wild wind.
I am walking well, walking. I am walking, he sang.
This was one of the ancient trails, in those days carrying salt and gold, dried dates and books to the desert libraries. He walked past abandoned caravanserai, whale fossils and forty-foot crocodile engravings on wadi walls, painted rock art of long-horned cattle and their herders, leaping men with bows, giraffe and elephant, red and ochre figures in a cave of swimmers, women with the heads of birds and men as leopards. In remote canyons were tall figures and their war chariots, and running ostriches.
He walked to this market by the dry desert, where no rain had fallen for seven whole years. He rang his bronze bell.
The boy Mid-e-Mid sang a song, in his strongest voice, and a herder came forward, he passed sweet tea in a chipped glass. Mid-e-Mid sang of the cold desert, the night fire, people dancing in the warm light to drum and flute. He sang of the mud-brick military depot long abandoned, and how his home oasis was now hemmed by oval hills of piled and pounded sand. There had been a cool oasis garden, date palm over shaded tomato beds and beans, a grove of lemon trees. But these too were lost under sand.
Then he chanted of a dead camel on the trail, a vulture on one mimosa branch. How once there were ten thousand birds, duck and stork and ibis, crested crane and guinea fowl, all on the great green shimmering inland sea. And how these feathered birds had been forced away, as the world had dried and water fled.
He was just a boy, he said, yet he could only just remember what rain was like.
These are my songs, he said, which I have related, if they are sweet or not so sweet, take them elsewhere, let some come back to me one day.
Sea-bed oak of Doggerland tales
Between 7500-6200 BCE, the dry plains of Doggerland were drowned by rising waters, and the shallow North Sea was formed. By 5000 BCE, the 300 km by 100 km Dogger Isle remained in the new sea, with a host of smaller islands. It soon would sink, and we would forget there had ever been land there.
The item here is a piece of oak, dredged up in the 1960s off the Suffolk coast by a fisherman friend. In those days, the accepted truth was that wood and bones and amber must have been moved by sea current and tide. Now we know different.
Many a culture has a flood creation myth.
The oldest written saga was found on tablets of clay, the Epic of Gilgamesh telling of cities of dust, and of the discontent of gods. The prince Gilgamesh wished to tame the wilds, cut down cedar trees, so Enlil brought a flood. Perhaps his traders had learned how a wide dry land had been flooded by the sea; how ancient gods had been displeased, how so they wished we humans lived in different ways.
Not many people get to name a country, and archaeologist Bryony Coles had a brilliant insight. There had been erratic finds, so curious none could place them, moorlog and flint found in fishnets, sunken forests at the coast, called Noah’s Forests a century ago by geologist Clement Reid. “Is it possible,” he asked, “that thus originated source of stories of the deluge?”
By the end of the 1990s, the evidence was clear. The sea had risen after melting of the ice sheets, it drowned parkland and tunnel valley, took woods of birch and oak, displaced the grazers, turned freshwater marsh to salt and sea. Bryony called it Doggerland, after fish-famed Dogger Bank. That country had been dry, then drowned. People lived there, then were forced to leave.
For until eight thousand years ago, nomadic hunter-gatherers roamed the prairies, searched for mammoth and giant elk, broad-browed auroch and great bison herds. On hunting hill and grassy plain, they camped at salty marsh and wide lagoon. At the still point of their world was Yggdrasil, the one tree that held up sky. Serpent circled the distant sea, guarded all their ground. They shaped their land, sowed fruit and seed harboured from the wild, fished and fixed to spear barbs of antler bone. You can imagine, they could not hope for any better place.
Yet as eagles planed serene, there was a creeping shift, icebergs severed free, the waters rising up. They sensed a warp of salt and sea. The air was life, as it is today for people of the plains, a wealth of sun and rain. And while gannets screamed, a storm was beating at their border.
Now the waves rose fast, the height of you or me in half a hundred years.
So in that distant time, the people carried in and up their camps, dug up a hundred holy graves, buried bones once more. Still the surge poured in, league on league not letting up. They would have called on gods, desist and stop the sea. But they could not tame the tempest, all their shamans tried. One watery dawn, came a shocking sight. The sun-star rose from sea, later dipped into their western waves.
Had they eaten fish forbidden, had a snake whispered from a tree, no one could recall. And so every hide of land and fire pit was drowned, each vale and fell seized by rising flood. They lashed boats of auroch-skin, flexed oars, lay their infants on the furs, and came upon the cliffs of higher land.
Did they meet a friendly king and queen; did these forest people rush down the beach and help the migrants from the brine?
What do you say when a whole landscape disappears, what words for sinking, when cultures go and sea village too? What hope is there, at all, when loved ones die?
This is the first verse from ‘The Drowning of Doggerland’, from my book, Sea Sagas of the North (2022):
It is said the Sky People, once were numerous,
But they had drowned, and every dark hide,
Of land and fire pit, each vale and fell had been seized,
By the rising flood, the swell of sea had beaten down defence,
So they launched their boats, lashed and loaded auroch-skin,
And flexed the oars, among the furs and flutes,
Were sobbing infants, fastened tight to strakes of birch,
At last ahead appeared a strip of land, they saw a hall upon the cliff.
Wayang Kulit shadow puppet of long story tradition
The object here is a Wayang kulit leather puppet from Java. It was used in a night performance of shadow puppets in the mid-1980s close to Borobudur in southern Java. Performances are lit by candles, and accompanied by gamelan music. The whole audience was captivated as the tales were told. The night was hot, the tradition at least a couple of thousand years long.
Story is a device common to every human culture. It has some 50,000 years of history, yet has often come to be both misunderstood and misused in the modern era.
Put simply, the patterns of good story match the shapes of our lives.
Story was once tales told at every flickering fireside, the children’s faces upturned and wide-eyed. Now it is expressed in many forms of art and culture, in business and activism.
In cultures worldwide, storytellers acquired special status, for they had something to say about how the world worked. They took, in the telling, the audience temporarily away from the concerns and worries of their days.
The storytellers were called scald and poet, shaman and jester, enchanter and soothsayer, cunning women and men, cantor and conteuse, pied piper and every kind of trickster. You would find story being told by blind bard and bhat, barefoot friar and mendicant, the wayang kulit puppet master, snake-charmer with a rope and khöömei throat-singers from the steppe, dzikr trance-spinners all in white and the oak-leaved rhymer of the green lanes. And in recent times, pilgrim and ranger, barber-shop quartet, city busker and balladeer, podcaster and versemonger, novelist and stand-up comedian.
Their magic is always this: the more the storytellers talk, the more people want to listen. Their themes are simple: to bring people together, to tell them something new, to reveal patterns and emotions that we the audience recognise as our own.
Story is about the sequences of crossings to a new state, about transformation itself. This was once called alchemy. Ovid wrote 250 myths about transformations in the Metamorphoses poems 2,000 years ago. Children were transformed into trees and animals, people into spirits. You sprinkle your face with water, and sprout antlers.
The famed Navajo-Diné storyteller, Yellowman, said to Barre Toelken in the late 1960s:
“If children hear stories, they will grow up to be good people;
If adults hear stories, they will know what to do.”
Good story can lead to tipping points and phase transitions, where transformations can be as sudden as those we experience in life. A butterfly flaps its wings, and whole systems change.
A challenge, then: can we create stories so vivid, so astounding and so colourful, that they will be remembered for a thousand years?
There is sneaky logic in old tales, story being a form of medicine. Clarissa Estés, an estadora keeper of the stories, wrote, “When a fairy tale is told, it becomes right.”
The telling of tales, she said, causes a starry sky and a white moon to creep over the earth.
In Franz Kafka’s ‘Before the Law’, the supplicant sits by the door for days, for months, for years, waiting for the call, for the door to open. When old and dying, he whispers to the doorkeeper about the unfairness of it all. The doorkeeper says, “Oh, this was your door, you could have gone through it at any moment.”
Story says this: go through the door.
For in story, everything is at stake.
Find more
Jules Pretty‘s book Sea Sagas of the North (2022) is published by Hawthorn and you can find details of this and his other writing at his website.
You can read Jules’ previous ClimateCultures post The Next Dawn of Everything — Stories of Human Cultures, where he reviews The Dawn of Everything, exploring stories that reveal how human cultures don’t converge on one ‘advanced’ model, as our current views of history assume, finding rich accounts of diversity, freedom and hope.
Do explore the other contributions to our A History of the Anthropocene in 50 Objects series; each features a set of three objects and their contexts whose personal stories speak to the universal through the unique. Artefact or artwork, utilitarian or iconic, real or imagined, the 42 objects we’ve gathered so far illuminate the relationships between people, place, period and planet and the legacy of our species’ manipulation of our material environment. Since the launch of our series, of course, we’ve also welcomed to ClimateCultures the Museum of the Anthropocene — an online home for 18 object-based essays from students on Martin Mahony‘s ‘Human Geography in the Anthropocene’ course at the University of East Anglia.
Jules Pretty