Explorations into our Relationship with Water
All photos by David Ashwanden
It’s all around us, flowing beneath our feet even if we do not see it and condensing far above our heads, weaving its way through our lives in our every daily task and cycling ceaselessly as part of our bodies, refreshing, revitalising, rehydrating.
Our ancestors praised this most basic of elements – the one we are grown within before we are born, and which comprises around 60% of our beings (1). Many cultures around the world still celebrate water and use it in an effective and regenerative way. Yet somehow a lot of current activities, both on a large and small scale, seem to be ignoring or misusing water, which results in a cutting-off from the flow and thus from an important part of ourselves.
How are we disconnecting from our relationship with water and how can we reconnect?
Why does it matter what stories we tell ourselves about water?
And what actions can we take to address the imbalance caused by those interfering with flow?
This article will attempt to answer some of these questions, with an in-depth look at the specific case of the Mekong River, though it is by no means a complete answer. Think of it more as a flowing stream to which you can add if you wish.
How we relate to water
Throughout history, and in many current resilient societies, water has been and continues to be revered. Our human cultures show countless variations on the personification of water as a deity, from Varuna, the Vedic god of water and the Celestial Ocean, who rides upon the Makara, a kind of magical crocodile (2), to the Aztec “jade-skirted” Chalchiuhtlicue, serpent-goddess of rain, purification floods and childbirth, to the Inuit Sedna, fish-tailed goddess of the ocean and the underworld (3), to the Chinese Dragon Kings of the Four Seas (4).
Many societies throughout the world still celebrate and worship water and water deities, such as the Yoruba people of Nigeria, who celebrate Oshun, the goddess of sensuality, sweet waters and the moon, with an annual festival on the river which bears her name (5). Throughout South-East Asia there are various festivals dedicated to the Naga, which are serpent-formed water guardian spirits of Hindu origin (see for example 6). Many of these festivals have since been appropriated by the Buddhist religion yet the Naga still play an important part in the folklore of the region (see for example 7).
In Kerala, South India, the Naga are also remembered with the creation of “sarpakkavu” (8), sacred groves of trees dedicated to these spirits, while in the North of the country the goddess Ganga is remembered on a daily basis all along the river which bears her name, in particular in the holy city of Varanasi, where pilgrims come from all over the country to drink and bathe in the sacred waters, and into which the cremated bodies of the dead are also cast in order to be purified (see for example 9). In modern-day Mexico live the Wixarika people, known to Spanish-speakers as ‘Huicholes’, who follow one of the oldest unbroken pagan traditions in the world (see for example 10). Though they now live many thousands of miles away from their ancestral homelands they still make an annual pilgrimage to the deserts which produce the Hikuri cactus plants which form the centre of their mythology, on the way paying homage the serpent-goddess Nacawé (11) at a number of sacred springs in which they bathe (12).
When it comes to tracing the origins of my own ancestral myths it can be a little more difficult as the pagan origins of my European culture are to a great extent broken, especially in England, the country of my birth. Many water-deities which were once venerated in Europe are now simply stories, such as that of Coventina, naked lily-bearing British goddess of abundance, wells and springs (13), or Danu, the fertility river-goddess and mother of the ‘Tuatha da Danaan’ or fairy people, whose name, some believe, is the origin of the major European rivers Danube, Dniestr, Don and Dniper (14). Interestingly, Dewi Danu is also the name of the serpent-riding water-goddess of the Balinese Hindus (15).
What Are We Doing with Water and Why?
Water is so much a part of our lives that it may be sometimes easy to take it for granted. One thing which seems of paramount importance to remember is that water represents, both physically and metaphorically, the principle of flow. All water is constantly cycling throughout the world, from the clouds to the ground, to the ocean… and back again. As we are made up largely of water, we literally embody this principle and so it may be worth bearing it in mind next time you consider yourself stuck in any type of situation.
As water is constantly flowing, it can be seen as an infinitely renewable resource. Up until around 100 years ago, the way in which we used water reflected and supported this. Water would fall from the sky, and we would collect it, use it, and re-cycle it. Water flowed from the ground, and we would care for the spring, tend it and ensure that it helped to nourish the land around as well as ourselves. However, when we started using more groundwater, this balance began tipping.
Groundwater is easier to pump up all in one place and to distribute in measurable amounts so it has become a favourite source for cities worldwide (16). The problem with this is that groundwater can only be replenished by rainwater filtering down through the land, which is currently happening in many places at a slower rate than we are pumping the groundwater up. groundwater also contains more minerals than rainwater so if it is the primary source for crop irrigation, it ends up in causing mineral saturation of the soil, which means you need even more water in order to flush through the salts so that the soil can stay fertile (16). At the same time, we design our buildings and communities to deal with rainwater, the fruits of the sky which we could easily be harvesting, not by catching it but by directing it away. Brad Lancaster, author of Rainwater Harvesting for Drylands and Beyond, calls this modern phenomenon a move from the “path of abundance” to the “path of scarcity” (16).
Mekong Case Study: Controlling the sacred flow
A key example of people following this “scarcity” path is the case of the Mekong river. This giant, the longest in South-East Asia (17), starts in the Tibetan plateau and flows through the Yunnan province of China, then snakes its way through Myanmar and Laos, forming part of the Thai-Laos border (17), before entering Cambodia where it joins the Tonle Sap river, which it causes, once a year, to flow backwards, thus filling the Tonle Sap Lake (18). After this it passes through Vietnam where it splits into many parts at the Mekong Delta, a richly biodiverse area of around 39,000 square kilometres, whose fingers reach eventually into the South China Sea (19).
The river is estimated to be around 4350 km long and is regarded as the 12th longest in the world (17). It is home to many water-species, and the source of livelihood as well as life to millions of animals and humans who inhabit the banks along its length. The humans are not as yet endangered, though many endangered species live here, including the Irrawady River Dolphin, the Mekong Giant Catfish, the Laotian Rock Rat and the Indochinese Tiger (20). Because of its huge biodiversity new species are often discovered here, with the WWF reporting more than 2,216 newly discovered species since 1997,
“including a color-changing frog, a zombie-making “dementor” wasp, and the second-longest insect in the world”(20).
The name for the Mekong comes partly from the Thai or Burmese word for river, “meh-nam” (Thai: แม่น้ำ) which literally means “water-mother”, and it is along this river that the Naga water spirits are often celebrated, in particular on the night of Loy Krathong (7). This would seem to indicate that the people who live along the river have still some vestige of respect for the river and recognition of it as a giver of life. However, enough people in this region are following the “path of scarcity” that the Laos government has agreed to embark upon the Mekong river dam project, which involves building 11 dams along the entire length of the river. In the Chinese portion, there are already 5 dams which have severely disrupted the water flow throughout the rest of the river, causing drought and imbalance (21). Last year, construction began on the Xayaburi Dam (22), funded by Bangkok-based engineering company CH. Karnchang (23), and on the Don-Sahong Dam, a “joint venture of Malaysian company Major First and the Laotian government”(22). Both dams have been embarked upon without the permission of the Mekong River Commission, an international coalition set up to try to protect the river (22).
“If all 11 dams are built, it will convert the lower stretches of the Mekong River into a series of stagnant reservoirs and irreversibly alter the river system of one of the world’s most important and iconic rivers,”(21) according to Maureen Harris of International Rivers (24).
The construction of the dams has been severely impeded by NGOs and other actors who would prefer the river to stay fertile and to continue sustaining life. There are so many factors involved with why the Mekong is being treated like this that there is no one simple solution to the problem, however, it seems important to look at some key ways in which the river is viewed in order to understand how to solve it.
Holy water and its powers
Firstly, as mentioned, many Mekong people still celebrate its abundant waters. Why is this important? Just because a group of people believe that the river is home to the snake-formed gods of the water, doesn’t mean it will stay protected…Does it?
All of our human action comes ultimately from our beliefs and values, and these are grown out of our cultural stories and mythologies. Therefore, if we want to change the actions of people, perhaps we have to first look at the stories they are telling themselves, and if the stories are not effective, help them to change them.
It is clear that those involved in the dam are following stories of scarcity – the idea that there is not enough water and so it needs to be hoarded. This can very swiftly turn into a self-fulfilling prophecy and indeed can already be seen to have done so in Yunnan: the dams there have created water shortages downstream, thus justifying the dam-builders’ fears of water shortage. This type of story can be seen as a negative cycle of erosion which can ultimately cause severe damage to all who tell it. Of course the water shortage is in fact caused by the dam’s blocking of the water’s natural flow, and so if we wish to regain this flow we need to encourage travelling outwards from the cycle of erosion into a new cycle of abundance.
Many of the water deities throughout history and around the world share characteristics- they are symbolic of fertility, of life, and of the joyous act of procreation. This can be seen in the fact that so many water deities from diverse and supposedly separate cultures are somehow associated with snakes or snake-like creatures, the snake being, as Carl Jung and Joseph Campbell (25) would put it, an archetypal symbol of sexuality and procreation. Perhaps one way we can help to protect the rivers is to remember this symbology and recognise water as the basis of life, which cannot be contained in one place, lest it will become stagnant and sterile.
Yet it is not enough to just tell stories. We need to be really living this idea of water as abundance, that is, really feeling our connection to water as a sacred and constantly cycling force. How we do this is up to us. Our ancestors did it by personifying the elements and associating them with particular animals, places or trees which we can protect as part of our reverence. That doesn’t mean that we literally think the rivers or rocks are home to spirits, but the spirits, whatever shape they are, can be a useful metaphor to help us to remember the holistic nature of life and how we can help to protect and regenerate the things which in turn protect and regenerate us.
An example of a much more literal stance is the case of the Whanganui River in New Zealand, which, four days ago, was granted the same legal status as a human being (26). This has been heralded as a ‘victory’ for the Maori tribes to whom the river is sacred (26), yet it seems to be missing the point somewhat. If the river has the same legal rights as a human, this means it has the right, to some extent, to be protected. But humans are also subject to laws which mean they can be locked up or have their lands taken away from them. Granting the river legal rights may help in the short term to protect it but throws up questions of the legal rights of all humans, and how they can be contravened. The Whanganui has always been sacred to Whanganui iwi tribe, who recognise it as a living entity. But enshrining this recognition in law must throw up questions about our relationship to all living entities, in an age where humans, animals and plants alike are locked in tiny boxes, killed en masse, exiled from their homelands, separated by barriers of earth and water, subjected to poisoning of all kinds, for reasons as varied as ‘farming’, ‘economic progress’, ‘doing a 9-to-5 job’, or ‘immigration’.
Part of our understanding of this relationship has to come from our understanding of our cultural and personal stories. Perhaps changing your own story is going to be easy, like moving one pebble to release a huge portion of flow. Or perhaps it will take a more careful and considered dive into your life-stream. Whatever it takes, it seems clear that this is an essential part of revitalising our relationship with water around the world, and hopefully restoring the balance and abundance which can so easily be a part of our daily lives.
For more practical ideas about how we can work with flow you can check out my Water Farming article (27) and be sure to check back for the second parts of both articles…
1. Helmenstine, A.M (Phd), 2017. ‘How Much of Your Body is Water?’. ThoughtCo, 1/3/17. https://www.thoughtco.com/how-much-of-your-body-is-water-609406
2. Naylor, S. T, 1997. ‘Varuna’.http://www.pantheon.org/articles/v/varuna.html
3. Miller, M.E, Taube, K.A, 1993. The Gods and Symbols of Ancient Mexico and the Maya: An Illustrated Dictionary of Mesoamerican Religion. Thames and Hudson: New York, USA.
4. Condon, R.G, Ogina, J, Holman Elders, 1996. The Northern Copper Inuit: A History. University of Toronto Press: Toronto, Canada.
5. Werner, E.T.C, 1922. Myths and Legends of China. Chapter VII: ‘The Myths of the Waters’. available as an e-text here: http://www.sacred-texts.com/cfu/mlc/mlc09.htm
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8. Menon, S, 2010. ‘Saparkkavu – Nature Groves in Keralan Homes’. KarmaKerala, 31/1/10. http://www.karmakerala.com/news/2010/01/31/sarpakkavu-nature-groves-in-kerala-homes/
9. Varanasi Temples, 2017. ‘Importance of the River Ganga’. http://varanasi-temples.com/category/importance-of-river-ganga/
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19. WWF, 2017. ‘Greater Mekong’. https://www.worldwildlife.org/places/greater-mekong
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21. Rigby, J, 2016. ‘Dams, drought and disaster along the Mekong river’. IRIN News, 10/5/16. http://www.irinnews.org/news/2016/05/10/dams-drought-and-disaster-along-mekong-river
22. Fawthrop, T, 2016. ‘Killing the Mekong, dam by dam’. The Diplomat, 28/11/16. http://thediplomat.com/2016/11/killing-the-mekong-dam-by-dam/
23. CH. Karnang, 2017. ‘About Us’. http://www.ch-karnchang.co.th/en/#/about/us
24. International Rivers, 2017. ‘About Us’. https://www.internationalrivers.org/resources/about-international-rivers-3679
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26. Roy, E. A, 2016. ‘New Zealand river granted same legal rights as human being’.The Guardian, 16/3/17. https://www.theguardian.com/world/2017/mar/16/new-zealand-river-granted-same-legal-rights-as-human-being
27. Haworth, C, 2017. ‘Water Farming Part 1: How and Why Can We Start Farming Water?’. http://permaculturenews.org/2017/03/20/water-farming-part-1-can-start-farming-water/