Eco-mythic activism is a form of literary, affective, and perceptual activism. Through storytelling, critical inquiry, and speculative fabulation, it challenges the inherited narratives that normalize separation, extraction, coloniality, and human superiority. It does not replace direct political or ecological action. It works alongside them, questioning the cultural imagination through which action becomes possible.

Not necessarily. Myth, ritual, and ecological relationships can have profound spiritual dimensions, but eco-mythology is not a universal spiritual system or a collection of sacred experiences for individual consumption. My approach is grounded in ecological literacy, historical accountability, cultural context, and the living relationships of particular places. Enchantment is not an escape from material reality.

Eco-mythology is not a self-improvement programme, nor does it promise healing, empowerment, or personal transformation. Although my work engages with ecopsychology, grief, embodiment, and relational practices, its emphasis is not on optimizing the individual. It invites us to reconsider the ecological, cultural, political, and collective relationships in which our lives unfold. Educational and mythic offerings should not be confused with clinical mental healthcare.

Yes. Eco-mythology is inherently political because stories are never innocent or separate from the material world. They shape whose voices are heard, whose bodies are controlled, whose knowledge is legitimized, and which relationships with the Earth become imaginable or disposable.

Eco-mythic activism questions the colonial, patriarchal, anthropocentric, and extractivist narratives that continue to organize our societies. It is not simply about interpreting myths differently, but about unsettling the cultural assumptions that normalize domination, separation, and ecological violence.

And it is necessarily collective. No story belongs to an isolated imagination, just as no transformation happens outside the relationships that sustain and implicate us. Eco-mythology cultivates shared inquiry, ecological accountability, and more-than-human kinship, recognizing that changing how we perceive the world also changes how we might participate in it.

It does not replace direct political action. It works alongside it, tending to the cultural imagination from which our actions, resistances, and possibilities emerge.

It means recognising that stories are never outside history or power. Many inherited narratives carry colonial, patriarchal, racist, and anthropocentric structures. Rather than romanticising ancestral traditions, we can examine these inheritances critically while learning from living, situated knowledge traditions without claiming ownership of them. This work requires humility, accountability, and an awareness of my own position within European colonial histories.

Responsibility is not simply an individual obligation to behave better. It is the ongoing capacity to respond to the relationships that sustain and implicate us: land, water, human and more-than-human communities, histories, and future generations. It asks us to move beyond consuming experiences of nature towards situated participation, reciprocity, and care.

Because ecological and cultural transformation cannot always be approached through optimism, solutions, or reassurance. Grief can reveal relationships that have been wounded or interrupted. Discomfort may expose inherited assumptions. Uncertainty can create room for questions we have not yet learned to ask. These experiences are not romanticized or demanded; they are approached with attention, care, and respect for different capacities.

We live in a time when many of our inherited ways of thinking, knowing, producing, belonging, and organizing life are revealing their limitations, even as we remain deeply dependent on them. We know something must change, yet not every transformation frees us from what we seek to overcome. We want to care, but carry habits of control. We long for community, but have been educated into separation.

Eco-mythology might help us cultivate individual and collective capacities for shapeshifting: not as personal reinvention, adaptation, or self-optimization, but as the difficult, ongoing practice of changing how we perceive, relate, imagine, and respond to the living world.

Through stories, critical inquiry, embodied practices, and ecological listening, we learn to recognize what needs to be composted before something else can emerge.These are not skills to master or virtues to acquire. They are relational, ethical, and ecological postures that can be cultivated together, through the rhythms and responsibilities of actual places and communities.

The purpose is not to become more conscious, resilient, or evolved individuals, but to widen our collective capacity to respond to life’s complexity without reducing it to our need for control, salvation, or innocence.

Eco-mythology does not promise a destination. It helps us cultivate the ground on which different ways of living together might become possible.

No previous knowledge is required for introductory offerings. Curiosity, openness to questioning familiar assumptions, and a willingness to encounter complexity are valuable starting points. Some courses and research-based gatherings involve more demanding theoretical work, and their descriptions will explain what to expect.

You can begin with my essays, books, and eco-mythical tales, or explore courses, workshops, shared inquiry, and collaborative projects when available. Different encounters offer different degrees of participation, from reading and contemplation to collective ecological learning. The invitation is not to adopt a fixed worldview, but to enter a thoughtful, situated conversation.

Yes. I welcome enquiries about collaborations that resonate with eco-mythology, ecopsychology, relational education, ecological grief, cultural regeneration, and critical storytelling. Each possibility is considered in relation to its specific context, ethical commitments, available resources, and mutual responsibilities.