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496 pages, Paperback
First published January 1, 1986

We all apprehend the land imperfectly, even when we take the trouble to wander in it. Our perceptions are colored by preconceptions & desire. The physical landscape is an unstructured abode of space & time and not entirely fathomable; but this does not necessarily put us at a disadvantage in seeking to know it. Believing landscapes to be mysterious aggregations of form & color, it becomes easier to approach them.At another point, it is said that what lies at the heart of the religion of Native American & other hunting peoples is the notion that "a spiritual landscape exists within the physical landscape." Later, there is mention that "occasionally one sees something fleeting in the land, a moment when light, color & movement intensify and something sacred is revealed, leading one to believe that there is another realm of reality corresponding to the physical one but different." For, "the land is like poetry: it is inexplicably coherent, it is transcendent in it meaning & has the power to elevate."
As an example, a man in Anaktuvuk Pass, in response to a question about what he did when he visited a new place, said to Lopez, "I listen". That's all, "I listen" & he meant to what the land is saying. "I walk around in it & strain my senses in appreciation of it for a long time before I ever speak a word". Entered in such a respectful manner, he believed, the land would open to him.
This is as with American painters who sought an identity apart from their European counterparts in the 19th century came to conceive of the land as intrinsically powerful: beguiling & frightening, endlessly arresting & incomprehensibly rich, unknowable & wild. "The face of God," they said.

For the Eskimo's different but still sophisticated mind is largely inaccessible without recourse to his language. And of course, it works the other way around. Each for the other is a kind of primitive. The Eskimo language reaches its apogee in describing the land & man's activity in it.Always, Barry Lopez demonstrates great sensitivity to & intimacy with the landscapes he describes. However, much of the book is akin to ethnology, such as with the comment that "a culture's most cherished places are not necessarily visible to the eye. They are made visible in drama--in narrative, song & performance. It is precisely what is invisible in the land, however that makes what is merely empty space to one person a place to another".
It is out on the land, in the hunting camps & traveling over the ice that the language comes alive. But with that, there is a worry about lost fluency, with whole areas of language starting to disappear. Language evolves through conversation with the land and a long-lived inquiry produces a discriminating language. The very order of the language, the ecology of its sounds & thoughts derives from the mind's intercourse with the landscape.
For some people, what they are is not finished at the skin but continues with the reach of the senses into the land. If the land is disfigured, it causes them psychological pain. Such people are attached to the land as if by luminous fibers; and they live in a kind of time that is not of the moment but in concert with memory & measured by a lifetime. To cut these fibers causes not only pain but a sense of dislocation.I have chosen to focus on the prose within Arctic Dreams, language that stresses the use of imagination, because I think it is much of what serves to make the book so very memorable, even dreamlike, as the title suggests. There are however tales of many failed attempts at Arctic exploration & the search for a Northwest Passage, Arctic cultures that died out, including the Dorset Culture that flourished between 500 BC & 1000 AD, migration patterns, a chapter on the Narwahl, bear encounters and what is termed the "iron indifference of winter with its terrible weight but which explains the ecstasy of summer".
One of the oldest dreams of mankind is to find a dignity that might include all living things. And one of the greatest of human longings must be to bring such dignity to one's own dreams, for each to find his or her own life exemplary in some way.This is close to being a credo for Barry Lopez & I think it serves as both a prologue and a coda for Arctic Dreams.
This involves a struggle because an adult sensibility must find some way to include all the dark threads of life. A way to do this is to pay attention to what occurs in a land not touched by human schemes, where an original order prevails.
"I took to bowing on these evening walks. I would bow slightly with my hands in my pockets, towards the birds and the evidence of life in their nests – because of their fecundity, unexpected in this remote region, and because of the serene arctic light that came down over the land like breath, like breathing."
”…. ours is not an age of mystics but of singular adepts, of performers. That the erection of cathedrals was the last wild stride European man made before falling back into the confines of his intellect.” p.250His final question is ‘Is intelligence God? Whether intelligence in other words, is love.’
environment -v- ’umwelt’But the necessity of being able to ‘see’ as the animal sees, to read the landscape and relate this to animal behaviour is intrinsic to the indigenous groups and necessary for survival. It is also a necessity in scientific research and these methods of observation may in fact align or overlie one another. Perhaps all that can be done is to observe and note as behaviours may change through both time and space. Anecdotal evidence may be as important as statistical facts. But words cannot be turned into numbers and feelings / hunches / cannot be seen as Laws. This insight into the difference between scientific observation and practical knowledge is turned on visions of landscape. How is an unknown place seen? Lopez suggests that it is through "what we know, what we imagine and how we are disposed to interpret this data". There follows an interesting discussion of Australian Aboriginal landscape through The Dreaming and through Walkabout. Much aboriginal art is concerned with the mythic depiction of landscape as map. Quoting Amos Rapoport he says
what we perceive -v- what it sees
objective reasoning -v- subjective experience
”The stories that unfold against the local landscape, and that give expression to the enduring relations of life, said Rapoport, are as critical for people as food or water. The mythic landscape is not the natural landscape, Rapoport concluded, but the mythic and natural landscapes overlap at certain visible points in the land. And the limits of local landscape are not something that can be politically negotiated; they are fixed in mythology. They are not susceptible to adjustment. Rapoport's study made it eminently clear, as he puts it, that Europeans may 'completely misunderstand the nature of landscape because of their point of view.' "This is the landscape of mystics and the accession of this landscape is to be acculturated into the myth to become a Sublime experience. Myth -> Landscape -> Reality -> Validity. It begins to ask questions of Colonialism.