Dr Richard Stone, Senior Lecturer in Early Modern History (University of Bristol), reflects on the recent CEH field trip to the Brecon Beacons.
If there was one thing the Centre for Environmental Humanities field trip to the Brecon Beacons in July 2022 brought home to me, it’s how each of us perceives the landscape in a different way, and how in turn our perception is shaped by interaction with each other.
The Dipper which flew up the river alongside the Blaen y Glyn waterfall trail is a perfect example of this. After 25 years of birdwatching, I took one look at the river valley and was expecting to see dippers there. It was a perfect habitat, with clean fast running water and not too much disturbance. I heard the call before I saw the bird, and was able to turn and point it out to others in the party before the portly little dart flashed round the bend and out of sight. The shape, sound, and behaviour of Dippers are all logged in my mind, so this brief glimpse was enough for me to know what I was looking at, to be aware of this aspect of the landscape. To me, this was a Dipper valley.
Photograph (C) Richard Stone
Perhaps most who walk that way, however, would not encounter the Dipper. Their ears might register its call, and eyes observe a bird shape fly past, but it would not break the surface of their consciousness. It was my knowledge of the Dipper and its behaviour, and the fact that I am always scanning the landscape for birds that bought it to the attention of the rest of the group, and meant that they too saw a Dipper and learned a little of its story.
Each of us views a landscape in a different way, and in turn draws out different features. Many of our group were wild swimmers, assessing the river not for its potential birdlife, but for pools which might be deep, clear, and accessible enough to bathe. While they did not pull me into the water and fully into their world, through sharing a walk with them I too learned to view the landscape through a different lens, and to see a layer of its nature which would normally pass me by. To me, this was now also a swimmers’ river.
Photograph (C) Richard Stone
I learned most about the way a landscape can be read, however, from our guide Paul as we walked from the Brecon Beacons National Park Visitor Centre. The way he recognised and understood the plants of the bogs and moor was perhaps similar to the way I was seeing their birds. But it was the way he could point to a parcel of land or a clump of trees and tell its story that really hit me, explaining what had shaped it from deep geological time up to what he himself had witnessed over the last twenty years. He knew why that patch of trees was there, and how it would dry out the bog over the next 500 or so years. And he knew that the patch of lighter green at the edge of the wet ground was where the peat cutters had turned their carts in the nineteenth century. Clearly some of this was knowledge and training as an environmental scientist, but there was something else there too. This was the kind of seeing, the kind of knowing, which can only be obtained by spending decades observing, shaping, and living with a single place. It was a privilege to be granted a glimpse of Paul’s Brecon Beacons.
Looking at your hearts, suspended in their jar, I try and imagine the two of you still alive. I know that if you were anything like your closest living kin, you would have bonded for life. You lived a long time, and it would have been a relationship that had gathered and deepened over years. By the time you came together this final time, the congregations that were so important to your kind were already a thing of the past. Perhaps you were aware of how empty your world had become. Although you were alone on that low rock, it could be that you were accompanied by the memory of the multitude that had once been. By this point it was already too late. There were too few of you to recover what had been lost. Even so, maybe you would have nodded to each other and tried to make the best of it. Maybe you would have started showing off, just as those before you had always done; turning your heads from side to side so the bright white around your eye would have caught the light. Maybe then, with an exuberance tinged with grief, you would have thrown your heads back and let out an ecstatic cry; the vivid yellow inside your mouths shining like a beacon, mimicking the sun.
Catastrophic anthropogenically-driven biodiversity loss is a defining problem of our time, with hundreds of extinctions observed every year, and many more occurring unnoticed. Reacting to the scale of this issue, extinction studies researchers have called for new interdisciplinary responses interrogating what extinction means, why it matters, and how it is narrated.
‘Mourning Auks’ is an innovative practice-led project examining how artful geographic methods and outcomes can contribute to these vital questions. Over the next four years I plan to explore what novel and affective modes of engaging with anthropogenically-driven species loss can be generated through creative articulations of the emotional dimensions of extinction, and how these can be communicated in public artistic and museum contexts.
In extinction studies, extinction is understood not as a singular, generic concept, but as something that exists through multiple specificities relatable to the diversity of lifeworlds being lost. This is generally explored via case studies, which employ critically-driven creative-academic storytelling to express the biological, cultural and temporal particularities of species, their unique phenomenal worlds, and the significance of extinction within multispecies entanglements. This narrative-based approach provides a form of witnessing that is attentive to others in the face of irreparable loss, that counters human exceptionalism, and creates new ethical and cultural modes that help to resist the destructive legacies of anthropogenically-driven extinction more broadly.
Unexplored potential exists for artistic methods to undertake and communicate these extinction-orientated case studies. Through a case study on the now extinct great auk, my practice-led project will explore and analyse ways of engaging broader audiences with this field. It aims to expand the affective reach of these essential attempts to re-articulate contemporary species loss, and its ethical and socio-cultural imperative.
Fig. 1 Alca Impennis by John Gould, from The Birds of Great Britain, Vol. 5 (1873). John Gould/Public Domain
The great auk was a flightless seabird that was once found in the cold coastal waters of the North Atlantic. These birds nested in huge social colonies on isolated islands, which they returned to every year. These remote skerries provided protection from terrestrial predators. However, they became increasingly vulnerable after technological advances in ocean-going vessels brought European sailors into close proximity to these breeding colonies, which they ruthlessly exploited for food on trans-Atlantic voyages.
My research will begin with analysis of the ‘Garefowl books’, a substantial, underexploited resource held in the Cambridge University Library collections. These manuscript diaries, kept by the Victorian ornithologist and egg collector John Wolley, record interviews with witnesses who were amongst the last to see the auks alive, and who took part in the final hunting parties to their breeding places. Close reading of this material will inform studio-based experimentation utilising artistic methods drawn from archival impulses in contemporary art (see the works of John Akomfrah and Tacita Dean, amongst many others). Following on from Brian Massumi’s 2014 book What Animals Teach us About Politics such ‘playful’ creative practices can be seen as animal in origin, and provide a continuum with animal life (see Merle Patchett’s Archiving). In this context, these textual encounters with the auk’s disappearance offer the means of both interrogating the socio-cultural practices that drove their extinction, and of generating sympathetic multispecies re-alignments.
I also plan to draw the narratives surrounding the auks’ disappearance into emotional geographic frames. These examine spatialisations of emotion in relation to landscape, including those relating to death, such as mourning and grief. Study here is mostly restricted to human contexts, and my project aims to develop this to explore the affective geographies of sites of extinction-driven absence.
Fig. 2 An eighteenth-century sketch of Geirfuglasker by Guðni Sigurðsson. Geirfuglasker, a now submerged volcanic island off the south coast of Iceland, was one of the great auk’s breeding colonies. National Museum of Iceland/Public Domain
In recent re-interpretations, avian philopatry has been re-conceptualised as other-than-human ‘storying-of-place’ (see Thom van Dooren’s excellent book Flight Ways). Hypothesising this for great auks gives their breeding sites potency as places, not just because they were invested with history and meaning for the auks, but because these became the traumatic sites of their extinction. In this context, I plan to undertake fieldwork at some of the auks’ historical breeding colonies, and at those of their closest living relatives. Here, imaginative curiosity towards these species’ remote, liminal, and aquatic geographies will inform a creative enlivening of the great auks’ historical lifeworld, providing the basis for further artistic experimentation centred on site-specific place-making exercises. These will attend to how landscapes are matters ‘of [other-than-human] biographies, attachments and exiles’ in which ‘absence, loss and haunting’ abound (Wylie, 2007: 10), and will survey the more-than-representational emotional aspects of extinction.
