Spirituality, in whatever form it takes, entails searching for meaning and examining our connections with the rest of the world. One way we can engage spiritual thinking is through storytelling, which has deep roots in religion and is arguably the oldest source of cultural transmission. Today, stories continue to be a major part of our lives through television, film, online streaming, music, musicals, books, blogs, podcasts, and other mediums. However, before literacy became the norm and before recent advances in the widespread sharing of information through the internet, oral storytelling reigned supreme. Through oral storytelling, people of all ages heard wondrous tales filled with mystery and magic, and their imaginations were ignited. In these tales, passed down from generation to generation, nearly anything was possible. Far-fetched possibilities shared through stories contrast with the mundane and repetitive aspects of everyday life. As such, folk tales invite us to transcend the ordinary and our common perceptions of what could be, which is helpful in developing a spiritual practice.
Gustave Dore, Red Riding Hood in bed with the wolf. Untitled illustration from Les Contes de Perrault, an edition of Charles Perrault’s fairy tales illustrated by Gustave Dore, originally published in 1862 [public domain]
Wonder tales and Märchen (German for “fairy tale”) such as Cinderella, Little Red Riding Hood, and Jack and the Beanstalk are popular and longstanding. Tales where marvelous events happen continue to be retold not only because they push the boundaries of what is possible but also because they tap into universal human themes and struggles. They challenge us to consider the importance of love, community, hospitality, acceptance, making one’s way in the world, and so on. In fairy and folk tales, supernatural beings–who may appear as animals or in disguise–often use their magic to reward or punish, and lowly suffering can turn into a lifetime of happiness under the right conditions. Today, many are familiar with the classic tales collected by the Brothers Grimm, Marie-Catherine d’Aulnoy, Hans Christian Andersen, and Charles Perrault. These folklorists and numerous others like them understood the value of a good story. Through their admirable efforts, folklorists have been preserving the oral storytelling tradition by writing down the stories they hear and publishing them. This has made the stories accessible to a wider audience and less likely to become forgotten cultural relics.
In modern times, scholars have studied storytelling traditions to inform our understanding of society and culture. In addition to being entertaining, fairy and folk tales are embedded with cultural norms, values, morals, belief systems, attitudes, emotions, and colorful descriptions of life during the periods when they are told. This cultural richness extends further when we begin to explore the symbolism and recurring themes found across related tales–think the Hero’s Journey, the Cinderella Cycle. Notably, much of the symbolism found within wonder tales corresponds to the symbolism we see in the religious landscape. This makes sense given our symbolic thinking abilities and the widespread sharing of symbols within and across cultures, which are recycled over time. Through a feedback loop, the tales both reinforce and reflect the religious and spiritual systems in place at the time when they are told.
Puck and a Fairy, Arthur Rackham [public domain]
In light of these interdependencies, how can the storytelling tradition inform and contribute to our spiritual development? Through my own study and reflection, I believe this can happen in several ways. To start, fairy and folk tales connect us to a region and its history based on where the story was set and told. For those of us who follow a nature-centered spiritual practice, connection to land and place is key. Having a worldview that we are all part of an eternal interdependent web of existence means feeling a spiritual connection to the land where we live and to our local flora and fauna. While we can connect to the land directly by going out into nature, this is not the only avenue. We can also connect by learning about a region’s history, the people who came before, and the stories they shared.
As an Ozarker living in the Ozark Mountain region of the United States, I have focused my attention on Ozark and Appalachian folklore. Folklorists such as Vance Randolph, Otto Ernest Rayburn, May Kennedy McCord, Marie Campbell, Leonard Roberts, and Richard Chase collected folklore and tales from this region. The colorful folk tales are windows into the past not least because they preserve the speaking styles, vocabulary, and dialects of the region during a snapshot in time. Many stories from this region were collected in the early to mid-twentieth century and can be linked to older European versions. However, they retain their own unique flavor of North American frontier life with influences from Native American and African-American storytelling traditions. As a living and evolving tradition, Ozark and Appalachian storytellers adapted stories to better fit with their lived experiences in the rugged hill country before industrialization. Princes and princesses in earlier European versions might be described as ordinary folk in the American form. Food or “vittles,” social activities, and the home–often a drafty log cabin–reflected everyday mountain life infused with the magic of the unseen Otherworld.
Regional wonder tales have appeal because they bring to mind stories that people heard as children and their experiences growing up, especially if they grew up in a rural setting. By virtue of their regional context, they evoke memories of our parents, grandparents, and even our ancestors. Many Neo-Pagans feel a strong connection to their ancestors, and folk tales build those connections through a deeper understanding of the region and its people. The tales remind us of the hardships people faced before modern medicine and conveniences, and they foster a sense of gratitude by recognizing the strength of those who came before. This strength resides within each of us, and we can draw from it in times of need as part of our spiritual practice. Thus, in addition to fostering a sense of place and belonging, regional stories connect us to the people of the past who lived in those places and whose survival and resilience give us inner strength in the present.
On a related note, kinship values–such as family loyalty and respect for elders–are reflected in regional lore. Another way local tales enrich our spiritual growth is by imparting values and moral principles to guide us. Faith traditions have long relied on stories to teach people good ways to live and behave. Because modern Paganism is not tied to scripture, many Neo-Pagans feel like there’s something missing from their practice. Embarking on a largely self-constructed and self-led spiritual path into Paganism can be daunting. After beginning my journey into nature-centered spirituality, I quickly discovered the countless number of traditions and directions one could take. It was difficult to discern which tradition was right for me. After talking to other Neo-Pagans and becoming involved in a Pagan and nature-centered spirituality group through my local Unitarian Universalist church, I learned this was a common challenge among people new to the path.
Urglaawe International logo
Popular Neo-Pagan traditions like Celtic Reconstructionism, Heathenry, and Hellenism are rooted in reviving pre-Christian European belief systems and practices. These traditions draw from centuries-old collections of texts and mythos from their respective regions, which provide a framework for Pagan folk religious practices and beliefs. Many modern Pagans who live outside of Europe find themselves incorporating one or more of these traditions into their spiritual practice. This is owed in part to these traditions having a sufficient written historical record allowing for their development and stabilization within the religious landscape. That is not to say people do not have other valid reasons for choosing these traditions–one’s heritage, family ties, and personal preferences certainly play a role. Nevertheless, it is important to consider some of the practical reasons why European reconstructionist traditions have become so popular in countries like the United States. And while Wicca and Neo-Druidry are not considered reconstructionist traditions in the narrow sense, they certainly have been developed in part based on older written sources from within the Pan-European cultural context.
As a result, structured and cohesive Neo-Pagan traditions grounded in North American regional folklore and culture are virtually nonexistent. There is a notable exception–Urglaawe has recently emerged as a uniquely American Heathen tradition situated in the Pennsylvania Dutch culture. Urglaawe, which means “original faith” in Pennsylvania German, evolved from what we typically find in the American religious landscape where elements of folk medicine and magic are found. These are the syncretic traditions where Christianity has fused with diverse non-Christian folk beliefs and practices–two examples are Appalachian Mountain Religion and Hoodoo. Urglaawe has been intentional in distinguishing itself from Christianity and instead works to preserve non-Christian deities, lore, and practices that have been retained within the Pennsylvania Dutch culture.
Urglaawe’s appearance on the Neo-Pagan scene by the early 2000s speaks to a trend among practitioners in North America to look within their own communities and local history for content and meaning. For me, this has led to reading and examining the themes found in Ozark and Appalachian folk tales and folklore. The study of regional wonder tales has had a profound influence on my spiritual thinking and development. I feel more connected to land and place, to my ancestors, and to the people who came before. I have gained insights into the deeper symbolic themes present in fairy and folk tales, which has shaped my understanding of recurrent cyclical themes, the duality of natural forces, and our place within the universe. The moral lessons and values highlighted within the tales reinforce my commitment to them while also prompting me to consider their modern-day applications. As with all historical sources, modern-day sensibilities and individual values can serve to filter or reframe ideologies of the past that may no longer serve the individual or greater good. Namely, regional storytelling traditions may at times reflect problematic values (e.g., racism, colonialism, stereotypical gender roles) that can be challenged by the reader and reimagined in modern-day retellings to promote ideas of social justice and equity for all.
My goal in writing this piece was to demonstrate the value of regional folk tales when they are incorporated as part of one’s spiritual practice. Reclaiming the storytelling tradition adds depth and dimension to what, at times, can feel like a fragmented spiritual practice. Local wonder tales center us to the place where we reside, which in turn fosters connection and belonging to our region and to all living things that exist within it. The strength we gain from these connections will serve us in our practice and throughout our lives. With any luck, the magic-filled regional stories of the past will be revived and shared with others, including younger generations. My hope is that, as a living tradition, folk tales continue to be adapted and retold and become part of a shared heritage bringing joy and spiritual growth to all who learn them.
List of Readings for Further Study:
- Fairy Tales of Appalachia by Stacy Sivinski
- Tales from the Cloud Walking Country by Marie Campbell
- Ozark Magic and Folklore & Stiff as a Poker by Vance Randolph
- Ozark Ghost Stories & Ozark Tall Tales by Richard and Judy Dockery Young
- Grandfather Tales by Richard Chase
For more on Ozark folk magic and medicine, see books by Brandon Weston
The Wild Hunt is not responsible for links to external content.
To join a conversation on this post:
Visit our The Wild Hunt subreddit! Point your favorite browser to https://www.reddit.com/r/The_Wild_Hunt_News/, then click “JOIN”. Make sure to click the bell, too, to be notified of new articles posted to our subreddit.