"Dark Nature" examines literary representations of fears of nature in American literature, from the seventeenth through the mid-nineteenth century. Critiquing some dominant trends in ecocriticism, this project fills a gap in the field by studying texts that represent nature as a threatening force. By calling attention to such representations, I identify many of the cultural sources of those anxieties about nature at different historical moments. In the process, this project reveals that there has always been a Gothic subtext in the long history of literature about nature in the United States. "Dark Nature" begins by examining representations of Puritan fears of nature in New England, looking at authors such as William Bradford, John Winthrop, and Mary Rowlandson to show how the Puritan worldview established a "pre-Gothic" way of envisioning nature. It then moves to the post-Revolutionary era, using Charles Brockden Brown's "Edgar Huntly" to describe national anxieties about American wilderness and the ways those anxieties undermined contemporary Enlightenment ideals. The third chapter looks at the "darkness" within the work of that most canonical of nature writers, Henry David Thoreau. Despite the optimism of his Transcendental view of nature, I reveal that Thoreau's writing is often pervaded by moments of anxiety and even fear of the natural world. A further chapter about slave narratives shows how Frederick Douglass and Harriet Jacobs present nature as darker than anything their romantic contemporaries produced, often consciously employing Gothic nature imagery as a rhetorical tool of resistance against their white oppressors. Finally, this study concludes with by exploring how some of Herman Melville's writing exemplifies a changing worldview in light of Charles Darwin's theories about natural selection and survival of the fittest. After the mid-nineteenth century, Gothic representations of nature tend to signal different types of fears based no longer on Puritan conceptions of nature, but rather on a post-Darwinian view. In calling attention to this overlooked lineage of writing, "Dark Nature" helps widen the discourse of ecocritical studies, arguing that there is much to be learned from studying representations of nature that are not only un-Romantic, but outright dangerous, violent, and terrifying.

This thesis represents live and on-going research into the recent literary movement that has been termed ‘the new nature writing’. A focus within this movement has arisen which employs particular alertness to aural soundscapes in wild nature. This focus, which for the purposes of the thesis I am limiting to the British Isles, appears to be an increasing attempt to harness the human ear and employ it as a tool for ‘seismic’ effect. The method used, which I have termed ecoseismology, works at the intersection of the sensory and the literary; by using deep listening to external soundscapes it aims to achieve an integrative, internal effect through rendering of experience. Ecoseismology is a response to an intense period of ecological and environmental uncertainty. It is guided by immersive observation, often forensic in its closely-heard detail, where ecological particularities and sonorous dimensions of the natural world are sensed and rendered. Ecoseismology sensitises the listener and the reader in order to achieve shifts in scale where awareness moves from the particular, close-up, ‘heard’ and ‘felt’ experience towards thinking about more ecosensitive ways of living on the planet. To locate the spectrum of experience and output encompassed by ecoseismology the thesis exposes its three stages. By applying these stages to nature writings of the last ten years, texts that use or fit the ecoseismic method are identified. At the heart of these stages is the ecoseismic moment: a re-imagining of crisis provoking thought about the wider ecosystem which is intended to be a catalyst for change. The two ‘classic’ otter books which inspired the creative part of the submission, Otter Country, In Search of the Wild Otter, (shortened to Otter Country from here), are measured against ecoseismology. Then Otter Country’s own ecoseismic structure, which entails a quest for increased understanding of an elusive wild mammal, is measured. Alongside the sensory aspects of close encounter in this new otter narrative, issues of wider ecology are triggered, but didactic solutions are not directly sought. Thoughts provoked by this last aspect of Otter Country provide directions for further research: is it more effective to make readers feel, or to urge them to act? How is this movement within the new nature writing spreading to other genres and media, and what forms will it take, what effects will it have?

The topic of this doctoral thesis is the nature essay: a literary form that became widely used in European literature around 1800 and continues to flourish in times of ecological crisis. Blending natural history discourse, essayistic thought patterns, personal anecdotes, and lyrical descriptions, nature essays are hybrid literary texts. Their authors have often been writers with a background in science. As interdis-cursive agents they move swiftly between different knowledge formations. This equips them with a unique potential in the context of ecology. Essayistic narrators can grasp the interdisciplinary character of environmental issues because they have the ability to combine different types of knowledge. They can be encyclopae¬dic fact mongers, metaphysical ramblers and ethical counsellors. More often than not they are all in one person. Where nature essays were taken into consideration so far they were mostly discussed together with other nature-oriented nonfiction forms under the label ‘nature writing’. This study proposes a different approach in that it insists that the nature essay has to be understood as a literary form in its own right. It explores canonical works of nature writing, such as Thoreau’s Walden, often for the first time as nature essays by discussing them alongside other typical examples of this genre tradition. In order to better understand the discursive impact of this form, I frame my discussion in the context of ecocritical theory. This means that I analyse my corpus of texts with regard to the ways in which writers depict the relationships between human and nonhuman spheres. Putting a particular focus on Germanic and An-glophone literature, the present thesis investigates central paradigms in the evolu-tion of nature essay writing. It covers a time period that stretches from its roots in late eighteenth-century natural history discourse to the present, identifying key epistemological, formal, and thematic patterns of this literary form the importance of which so far has been rather neglected by literary criticism.

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The tendency to stage appreciation for and attention to nature as a passive, guiltless enterprise was necessary for eighteenth-century colonial claims to space, but it also remains a very deeply entrenched aspect of environmentalist attitudes today. Indeed, innovations that shaped the technological interpretation and inscription of place in the latter eighteenth century have strongly situated contemporary North American environmental discourses.<p>This thesis explores the methods of spatial representation in Samuel Hearnes <i>A Journey from Prince of Waless Fort, in Hudsons Bay, to the Northern Ocean</i>(1795) and William Bartrams <i>Travels Through North and South Carolina, Georgia, East and West Florida, The Cherokee Country, The Extensive Territories of the Muscogulges or Creek Confederacy, and the Country of the Choctaws</i> (1792). Both ecocritical and postcolonial methods underlay an analysis of the discourses and rhetorics of space exhibited in the North American travel writing of these two late-eighteenth-century writers. A first move monitors how landscape accrues not only as a product of descriptive techniques, frames, and screens, but also as a process whereby narrative identity is formed against and within a represented landscape. A second move locates these texts as versions of Mary Louise Pratts anti-conquest, in which the hero-explorer of colonial encounter is staged as both passive and innocent.<p>Two primary results from this research into the relationship between literature and environment are reported. First, according to conventions of ecocritical analysis, Hearne and Bartram implement two very different modes of spatial representation in travel narratives from the same period; in the broadest strokes, Hearnes text is deeply anthropocentric and only partially engages in eighteenth-century vogues of natural history, while Bartrams is compellingly and precociously ecocentric as well as deeply invested in the commerce of Linnaean systemizations of nature that revolutionized natural history in the period. Second, this disparity in representational method is correlated not only with variances in the ecological (or green) sensibilities of the authors, but also with distinctions in the colonial functionality of the texts, verifying that literature of place, despite the putative object of description, always already maintains significant valencies in social registers.

The tendency to stage appreciation for and attention to nature as a passive, guiltless enterprise was necessary for eighteenth-century colonial claims to space, but it also remains a very deeply entrenched aspect of environmentalist attitudes today. Indeed, innovations that shaped the technological interpretation and inscription of place in the latter eighteenth century have strongly situated contemporary North American environmental discourses.<p>This thesis explores the methods of spatial representation in Samuel Hearnes <i>A Journey from Prince of Waless Fort, in Hudsons Bay, to the Northern Ocean</i>(1795) and William Bartrams <i>Travels Through North and South Carolina, Georgia, East and West Florida, The Cherokee Country, The Extensive Territories of the Muscogulges or Creek Confederacy, and the Country of the Choctaws</i> (1792). Both ecocritical and postcolonial methods underlay an analysis of the discourses and rhetorics of space exhibited in the North American travel writing of these two late-eighteenth-century writers. A first move monitors how landscape accrues not only as a product of descriptive techniques, frames, and screens, but also as a process whereby narrative identity is formed against and within a represented landscape. A second move locates these texts as versions of Mary Louise Pratts anti-conquest, in which the hero-explorer of colonial encounter is staged as both passive and innocent.<p>Two primary results from this research into the relationship between literature and environment are reported. First, according to conventions of ecocritical analysis, Hearne and Bartram implement two very different modes of spatial representation in travel narratives from the same period; in the broadest strokes, Hearnes text is deeply anthropocentric and only partially engages in eighteenth-century vogues of natural history, while Bartrams is compellingly and precociously ecocentric as well as deeply invested in the commerce of Linnaean systemizations of nature that revolutionized natural history in the period. Second, this disparity in representational method is correlated not only with variances in the ecological (or green) sensibilities of the authors, but also with distinctions in the colonial functionality of the texts, verifying that literature of place, despite the putative object of description, always already maintains significant valencies in social registers.

This dissertation seeks to avoid two extremes that have polarized literary debate: on the one hand, a strong constructivism that reduces environments to textual effects; and, on the other hand, a strong realism that elides language's constructive power, assuming texts' mimetic transparency. Positioning itself within the ecocritical attempt to reconnect text and environment, my project articulates a constructive vision of material representation that I call "constrained realism." Katherine L. Hayles's "constrained constructivism" emphasizes the constructed nature of scientific knowledge while asserting science's truth; conversely, "constrained realism" re-emphasizes the material real's influence on literature while acknowledging representation's limitations. My project adapts Bruno Latour's work in science studies to literary texts, reconceiving written representation as a dynamic process of human/material interaction. My reassessment of literary materiality extends to both canonical and neglected American texts that address representational anxieties about materiality. First, I examine how the work of Henry David Thoreau presents the relation between a material world and written text as actively constructed and mutually constituted, a relationship that necessitates Thoreau's self-reflexive engagement with language. A similar dynamic between material observation and skepticism about language informs Frank Norris's

Abstract Beaivi, Áhcážan (English, The Sun, My Father) is a complex, multidimensional work of poetry and art. The creator of this work, Sámi artist and poet, Nils-Aslak Valkeapää originally conceived of the work as a govadas-image drum, capable of conveying the totality of Sámi (earlier, Lapp) worldviews in its pages. Comprising 571 images and photos, and accompanied by a soundtrack of the poems, along with yoiks and natural sound, the work contains personal, seasonal, cultural, and cosmic cycles. The photos, from Western archives worldwide, comprise a kind of Sámi family album, while the Western translations without photographs serve more as guides to the Sámi original. In the absence of a strong Sámi literary cultural tradition, this researcher turned to the emerging theory of literary ecology to help interpret the work. Literary ecology uses an understanding of human-natural relationships to illuminate an understanding of literature in its overall cultural and natural context. While Sámi literature has been collected for centuries by Lappologists, Sámi scholars are only now beginning to create critical theories with which to interpret authored, creative literature. An examination of how nature has been used in the researcher's native New England — particularly nature writer Henry David Thoreau and nature poet Robert Frost — was used to establish the Western approaches to nature and culture. Native American literature, which is slightly in advance of Sámi literature in its native literary criticism — particularly poet-novelist Leslie Marmon Silko and poet-critic Paula Gunn Allen — provides another angle of vision with which to read Beaivi, Áhcážan. Following Nils-Aslak Valkeapää's lead in his theoretical and critical essay, "The Sun, the Thunder, the Fires of Heaven," this study also considers Sámi literature as part of a larger northern, native tradition. In distinct contrast to Western nature traditions, which see nature as apart from culture, Sámi native traditions see nature as a part of culture. Nils-Aslak Valkeapää has deliberately constructed Beaivi, Áhčážan as a shaman drum, and the shaman-poet deliberately uses the images on that drum as ways to interpret the past, the present and the future. In contrast to Robert Frost, who constructs his images and meanings through metaphorical association, Valkeapää constructs his meanings through metonymical attachment. These linguistic constructions are reflected further in the worldviews of both traditions. In the Western tradition, the wild sublime is seen as a site of transcendence, a way of achieving the immanent Godhead, while in the native tradition the same landscape serves as home and kin. The sun IS father, and spring IS sister. Despite the seeming simplicity of this perception, Nils-Aslak Valkeapää confirms its elegant complexity in a work of great creativity and subtle concealment. / Tiivistelmä Beaivi, Áhčážan (englanniksi, The Sun, My Father; suomeksi, Aurinko, isäni) on moninainen, moniulotteinen runo- ja taideteos. Sen luoja, saamelainen taiteilija ja runoilija Nils-Aslak Valkeapää teki tämän työn kuvahiseksi, jonka sisältö piirtää esiin saamelaisten maailmankuvan. Saamelainen teos sisältää 571 kuvaa ja runoa sekä kasetin, jossa runot, joiut ja luonnonäänet kuuluvat. Teoksessa on henkilökohtaiset, ajalliset, kulttuuriset ja kosmiset syklinsä. Valokuvat maailman arkistoista luovat saamelaisen perhevalokuvakirjan. Läntiset käännökset ovat vailla valokuvia ja toimivat enimmäkseen oppaina saamelaiseen alkuperäisteokseen. Vahvan saamelaisen kaunokirjallisen perinteen puuttueessa tukeuduin uuteen teoriaan, kaunokirjalliseen ekologiaan. Keskeistä kaunokirjallisessa ekologiassa on ihminen-luontosuhde, joka valaisee kaunokirjallisuutta kulttuurisessa ja luonnollisessa yhteydessään. Lappologien keräämää saamelaista kirjallisuutta on ollut jo pitkään, mutta vasta nyt saamelaiset ovat luomassa omaa teoreettista viitekehysään kirjallisuutensa analysoimeen. Perehtyminen siihen, miten luontoa käytetään Uudessa Englannissa — varsinkin luontokirjailija Henry David Thoreaun ja runoilija Robert Frostin teoksissa — auttoi minua perehtymään luontoon ja kulttuuriin liittyviin läntisiin näkökulmiin. Amerikan intiaanien kaunokirjallisuus, joka on hieman saamelaisten estetiikkaa kehittyneempi — varsinkin runoilija-romaanikirjailija Leslie Marmon Silko ja runoilija-kritiikko Paula Gunn Allen — antoi uuden näkökulman siihen, miten suhtautua teokseen Beaivi, Áhčážan. Kirjoitelmassaan "Aurinko, ukkonen, taivaantulet," Nils-Aslak Valkeapää itse olettaa, että saamelainen kaunokirjallisuus kuuluu myös laajempaan pohjoiseen alkuperäiskansojen perinteeseen. Kun läntisessä luonnonperinteessä luonto on kulttuurista erillään, saamelaisessa ja muissa alkuperäisperinteissä luonto ONkin kulttuuri. Nils-Aslak Valkeapää on tarkoituksella rakentanut Beaivi, Áhčážan šamaanin kuvahiseksi ja lukee šamaanirunoilijana tietoisesti kuvahisen kuviota ymmärtääkseen menneisyyttä, nykyisyyttä, ja tulevaisuutta. Robert Frost rakentaa kuvioita ja merkityksiä metaforilla, kun taas Valkeapää rakentaa niitä kuvilla. Nämä kahdenlaiset rakenteet heijastuvat myös Valkeapään ja Frostin maailmankuvissa. Läntisessä perinteessä maiseman uljauden kautta voi siirtyä tuonpuoleiseen, jossa jumala on havaittavissa, mutta alkuperäiskansojen perinteessä sama maisema on sekä koti että suku. Aurinko ON isä, ja kevät ON sisar. Tämän havainnon yksinkertaisuudesta huolimatta Nils-Aslak Valkeapää vahvistaa sen hienon moninaisuuden luovassa ja syvällisessä teoksessaan. / Čohkkáigeassu Beaivi, áhčážan (eŋgelasgillii The Sun, My Father; suomagillii Aurinko, isäni) lea máŋggabealát, máŋggaolat dikta- ja dáiddagirji. Dan lea ráhkadan sámi dáiddár ja diktačálli Áillohaš, Nils-Aslak Valkeapää. Son dagai dán duoji govadassan, man siiddut sisttisdollet sámi máilmmeoainnu. Dát sámi girji sisttisdoallá 571 gova ja divtta sihke kaseahta, mas gullojit divttat, luođit ja luonddujienat. Girjjis leat peršovnnalaš, áiggálaš, kultuvrralaš ja kosmihkalaš gearddit. Čuovgagovat, mat leat čoggojuvvon máilmmi arkiivain, dahket das sámiid bearašgovvagirjji, muhto oarjemáilmmigielat jorgalusain eai leat čuovgagovat ja dat leatge eanaš ofelažžat sámegielat girjái. Go nana sápmelaš čáppagirjjálaš árbevierru váilu, ráhkaduvvui veahkkin ođđa teoriija, čáppagirjjálaš ekologiija. Guovddážis čáppagirjjálaš ekologiijas lea olmmoš-luondu — gaskavuohta, mii čilge čáppagirjjálašvuođa kultuvrra ja luonddu oktavuođas. Lappologat leat juo guhká čoaggán sámi njálmmalaš girjjálašvuođa, muhto easkka dál sámit ieža ráhkadit iežaset teorehtalaš kritihkaid, maiguin sáhttet analyseret iežaset girjjálašvuođa. Dat ahte oahpásmuvai dasa, mot geavahit luonddu dutki ruoktoguovllus Ođđa Englánddas, Amerihkás — erenoamážit luonddugirječálli Henry David Thoreau` ja diktačálli Robert Frost'a girjjiin — veahkehii dutki beassat sisa oarjemáilmmi oainnuide luonddus ja kultuvrras. Amerihká indiánaid čáppagirjjálašvuohta, man sii ieža leat teoretiseren veháš guhkkelebbui go sámit — erenoamážit diktačálli, románagirječálli Leslie Marmon Silko ja diktačálli-kritihkar Paula Gunn Allen — attii ođđa oainnu dasa, mot gieđahallat girjji Beaivi, áhčážan. Čállagisttis Beaivi, "terbmes, almmidolat" Nils-Aslak Valkeapää ieš navdá, ahte sápmelaš čáppagirjjálašvuohta gullá maiddái viidát davvi, álgoálbmogiid árbevirrui. Go oarjemáilmmi luondduárbevierus luondu ja kultuvra leat sierra, sámi ja eará álgoálgosaš árbevieruin luondu LEA kultuvra. Nils-Aslak Valkeapää lea eaktodáhtos ráhkadan Beaivi, áhčažan`a noaiddi govadassan ja noaidediktačálli lohká eaktodáhtos govadasa govvosiid vai áddešii doložiid, dálážiid ja boahtteáiggi. Robert Frost ráhkada metaforaiguin govvosiid ja mearkkašumiid, go Valkeapää nuppe gežiid ráhkada govain merkkašumiid. Dát guovttelágan ráhkadusat vuhttojit maiddái guktuin máilmmioainnuin. Oarjemáilmmi árbevierus ebmos, villa meahcci lea das, gos mannet ráji rastá duon ilbmásii, doppe gos ipmil lea lahka ja oidnosis, vaikko álgoálgosaš árbevierus seamma eana lea ruoktu ja sohka. Beaivi LEA áhčči, giđđa LEA oabbá. Vaikko dát fuobmášupmi lea áibbas ovttageardán, Nils-Aslak Valkeapää nanne fiinna máŋggaláganvuođa dán kreatiiva ja čiekŋalis girjjis.

The writings of Wendell Berry and Edward Abbey are often read for their environmental ethics only. This approach blinds readers to the social significance of their texts. In order to recover some of that social significance, I read both writers' most popular works with an attention to how labor, occupation, and class are represented. The great array of material this approach uncovers demonstrates that nature cannot be considered apart from class and economy. Using four works by Wendell Berry--Hannah Coulter (2004), Remembering (1988), The Unsettling of America (1977), and Nathan Coulter (1960)--I demonstrate how Berry's mixed-class background allows him to celebrate manual labor by putting it at the center of his philosophy and obscuring the material problems faced by professional farmers. Using two works by Edward Abbey--The Monkey Wrench Gang (1975), Desert Solitaire (1968)--I show how class-identity inflects Abbey's ironic poetics and approach to nature.

Stranger Species is a collection of interconnected personal and lyrical essays that illustrate and dissect the biological and psychological forces that drive humans to act. While essays in the collection prove the narrator's need to believe that we are animals first and human beings second and that sex and persistence to survive are proof of our animalism, essays simultaneously counter-argue that humans-our emotions, weaknesses, and consciousness-are unique to our species, separating us from the animal world. Throughout the collection, fear resonates that we do not control our desires and ultimately our lives, that biology and our deep seeded psychological inadequacies drive us blindly and often recklessly towards our species' survival never asking for our permission, leaving us to wonder why we do the strange things that we do. The narrator uses research and her experience to explore genetics, reproduction, desire, loneliness, binding societal constructions, control, and loss.