Ernest Thompson Seton Lifecraft Philosophy #3

Observation and the Learning Model
Observation and the Learning Model

In this essay, I am taking a somewhat different tact, using by permission, the Learning Model of the Academy for the Love of Learning. This has been developed over many years and is explored through the Academy’s programs. I believe Seton would have understood this approach since observation and experience were key to his view of learning.

We can enter the Learning Model by referring to events from Seton’s life, and then follow up with questions that we can ask about our own. Learning Model components create the basis of all programs offered through the Academy. Even in its simplest form, it brings personal engagement to the learning process, invites creativity and insight, and the establishes the potential for deep learning. Four key elements of the model (below) are also inherent to the meaning of Seton’s Lifecraft.

The Academy’s founder, Aaron Stern, while he was developing the fundamentals of his organization’s approach to education, had no knowledge of Seton or his ideas on Lifecraft. It may be too much to claim convergence of the two sets of ideas, but there are parallels which I mentioned in the previous essay (Lifecraft #2).

When Aaron made an agreement with Dee Seton Barber (Seton’s daughter) to provide the Seton Legacy with an institutional home at the Academy, he saw that Seton’s life illustrated one of the Academy’s core principles: one can become the change that one wants to see in the world. To learn more, we invite you to visit the Academy’s web site (the link is above) as well as the campus at Seton Village to take part in its programs. (In the meantime, we are happy to hear your thoughts on all of this.)

While there is no direct connection between Seton’s Fourfold Path and the four aspects of the Academy’s Learning Model (the number of four being coincidence), you may wish to join me in consideration of the parallels. The Fourfold Path (or Lifecraft Way) summarized:

  1. Service of Love (a waking up of consciousness about oneself, and one’s place in a larger context.
  2. Spirit of Fortitude (courage arising from self-reflection and empathy)
  3. Body of Beauty (recognition of the sanctity of life and standing for the well-being of all life)
  4. Mind of Truth (accepting honesty, reverence, and reasonableness as core guiding values)

As an adjunct to this, I can add, that although Seton was a romantic (in reaction to the mass-war, mass-industrial age), at the same time he specifically rejected the irrational as a legitimate means of interpreting meaning in the world.

The Learning Model of the Academy for the Love of Learning summarized:

EXPERIENCE
Seton hunted wolves, and eventually trapped Lobo. He came to see the nobility and intelligence of the wolf and, as he watched Lobo’s dignity in dying, was profoundly touched.  His understanding of animals was forever changed.

Begin with the experience—either an experience in the moment, or one that can be remembered…

  • Experience could come in many forms: drawing or painting, storytelling, movement, group activity, time in nature, going for an outing
  • Pretty much anything you give full attention to could be called an experience

Can you recall an experience that was transformative for you?

REFLECTION
Seton spent much of his time alone while he was in New Mexico trapping wolves. He kept a journal of his experience, and thought deeply about what he was seeing and feeling. Writing Lobo’s story was a powerful form of reflection.

Take some time to think and feel into the experience…

  • Reflection can be alone, or with another – can include journaling, drawing, going for a walk
  • Tell the story of the experience to a partner
  • Include feelings, emotions, memories that were evoked

When you reflect back on your transformative experience, what do you remember most clearly? What were the details, including feelings and emotions, that seem particularly meaningful to you now?

MAKING MEANING
To find meaning from his experiences in New Mexico, Seton made an extensive study of its birds and animals as an artist and naturalist, and also learned from Native American friends and mentors. Over time, Seton formulated an understanding of the interconnectedness of the natural world, including the role and impact of humanity.

Explore learning from the experience and what meaning can be made from it…

  • What personal or shared learning came from the experience?
  • What other sources of information can add insight?
  • How can this learning be applied in life? How can it be explored further?

What meaning does your experience hold for you? What did you learn from it about yourself, and about the world?

ACTION
Seton’s life of activism as a conservationist, naturalist, and educator, grew out of his experience with Lobo, and the resulting transformation of his understanding of the natural world.

Try out the learning…

  • Follow curiosity, see where this learning leads
  • See if it invites another cycle of learning…

How were you changed by that moment in your life? What actions, or new ways of being in the world, resulted from your experience?

Four Ways to Support the Learning Process

  1. This way of learning involves the whole person:
    Thinking is only a small part of the picture. Invite the whole of each person into the inquiry.
  • Physical movement – can you dance your experience, or explore it with your body?
  • Sensations – what textures, tastes, tones are in your experience?
  • Emotions – how do you feel? What do your feelings want to tell you about your experience?
  • Imagination – what colors are in your experience – what could you name your experience
  1. Slowing down helps bring awareness to reflection:
    Often our need to reach completion overwhelms the richness that comes with savoring the journey.
  • Invite participants to stop for a moment and listen, or feel, what is happening inside themselves, and in the group.
  • Encourage participants to relish their stories, take time to speak, and really get into the telling.
  • Listen slowly, too. As a facilitator, listen with depth, and experiment with reflecting back what you hear when a participant says something that touches you. Let him or her know how you were affected.
  • If things are going too fast, suggest everyone takes a breath, feels their weight on the chair, looks around the room.
  1. Follow your curiosity:
    What catches your attention can bring guidance as you work with the group.
  • Ask questions that deepen and invite feeling: “Can you say more…?”
  • Invite the unexpected: “What might happen if…?”
  • Allow yourself to be transparent at times: “When you said that, I felt very moved. Thank you for being so open.”
  • When strong feelings come up for you, as facilitator, can you follow the thread internally – what is being evoked in your own story? Be curious about that, too.
  1. Attend to what goes on in the ‘field’:
    When the unexpected happens, it may bring a key insight to the group.
  • Notice the tone of the group – is it alive, sleepy, all over the place.  Can you play with that, and make it part of the experience? “Let’s get up and run around the room.” “How about a five-minute nap?” or, “What do you think our sleepiness is trying to say to us?”
  • Are there themes coming into the group through reflections? Stories?
  • What’s happening outside the group? Are there interruptions? What’s the weather doing? Was there a powerful headline on the news?

Ernest Thompson Seton Lifecraft Philosophy #2

Fourfold Path
Fourfold Path

The drawing above shows the Fourfold path, or Lifecraft Way. Seton’s directional graph was inspired by the worldview of American Indians and First Nations Peoples with whom he studied and from whom he learned the outdoors skills, natural history, and ethics that comprise the core values of Lifecraft.

This is its directional organization: Service Way (north), Spirit Way (east), Body Way (south), Mind Way (west). At its core are the words, “Symbol of Great Spirit,” although not the symbol itself. From the four Ways issue the twelve “Laws.” In my view, the graph represents a non-linear complex system, one open to receiving, processing, and expending energy. There is no one entry or any one place of exit; all of the direction-ways are equally important.

The Fourfold Path calls for an integration of body, mind, spirit, and service: A fully lived life is holistic and ecological, in connection with nature, society, and other individuals. Lifecraft considers the individual (child or adult) part of a larger system of male and female, of family, of community (to which service is owed), of spirituality, and of the natural world. It stands against rigid standardization. Each of us should be inspired and enabled to follow our chosen life path. The competition that pits us against each other is morally wrong; the competition that matches us to a high, but achievable standard should be encouraged. The beauty we find in nature, or in our own creations (artistic or hand-crafted of whatever kind) is the highest good. Seton felt that the values he espoused were essential to the survival of our country and our civilization.

For each direction, I will begin with a short description of my understanding of the Lifecraft path. Although developed separately, Seton’s views parallel those of the Learning Model of the Academy for the Love of Learning.

North. Service of Love: Kind. Helpful. Glad Alive.

The heartfelt intention of kindness begins with those with whom we may be in closest contact and extends to all other persons and all other living beings. Helpfulness grows from the work we do, from freely sharing what we know, to making what we have available for the benefit of others. A sense of joy comes from the mere fact of being alive, at least if we remain conscious of it. We should develop the underlying intention to wake up to a greater degree of consciousness.

East. Sprit of Fortitude: Brave. Silent. Obey.

Bravery and valor is the great measurement of who we are in the world, the fountain of empathy, and the counterweight to fear, the font of hate. Our embrace of silence serves the purpose of allowing time for inward thought and outward listening. Obedience has nothing to do with blind, unthinking subservience, but is an inward following of personal principle. Be conscious of presence and spaciousness in listening. One should develop the capacity for self-reflection and the ability to enter into periods of disorientation.

South. Body of Beauty: Clean. Strong. Wildlife.

Cleanliness of person may seem self-evident, but this too is a continuum encompassing the space immediately around us, and continuing outward into the world so that we may all walk in beauty. Physical well-being grows from choice of sustenance, attitudes towards exercise, body image, sex, and a commitment to being as strong as our life circumstances may allow. Appreciating, celebrating, observing, and preserving the beauty of nature is essential to the preservation of our own bodies in this life, and also a practice critical to the survival and prosperity of all life.

West. Mind of Truth: Speak True. Reverent. Play Fair.

Honesty is the foundation on which all else rests, beginning with taking awareness and responsibility for all our actions. Reverence is being centered within to find a personal definition of the sacred, and an outward private or public expression of belief. The way we behave, our degree of reasonableness, governs our extension of fairness to others. An ability to speak the truth is another aspect of being able to hear the truth, and to be able to sit with each other in difficult conversation. This requires a willingness to be changed by the experience. But also coming to an awareness that what one learns benefits the other as well as oneself.

It is important to understand that the system described by Seton is without boundaries; we perceive each of these attributes as coming, firstly, from within, then extending outward past our own physicality, through our place of living and work, then into the community, and into the world. We must be open to acting as receiver as well as giver of insights. These concepts are neither static in direction nor in definition, but work in concert, shifting, blending, changing.

Hunt for Lobo Part II

Wolf skulls, Canadian Museum of Nature
Wolf skulls, Canadian Museum of Nature

Untangling the Past

When Seton arrived in New Mexico in 1893, decades of hunting had decimated the previously abundant wildlife. Wolves had hunted animals from bison to pronghorn antelope. But by then predators preyed upon cattle, the only large animals remaining. Lobo and company prowled the ranch country along the Corrumpa watershed.

This intermittent creek (“Currumpaw” in Seton’s spelling), arises from the east slopes of two prominent peaks, Sierra Grande and Capulin Volcano. It runs north of  Clayton, New Mexico and on towards the Oklahoma border. The resident wolves declined by six due to Seton’s efforts, all taken in inhumane leg traps. Two of their skulls ended up in the Vertebrate Collection of the specimen storage facility at the Canadian Museum of Nature (Collections des Vertébrés, Musée canadien de la nature) in Ottawa.

I saw them in a high ceiling, dimly lit, quiet hall. Few visitors make it into this secure facility. And almost none visit the New Mexico wolves. I stopped by on my way to Baffin Island in 2009, assisting a plant ecology expedition.  Dr. Kamal Khidas, Chief Collections Manager, kindly brought out the two skulls, long ago informally named “Lobo” and “Blanca” by someone familiar with the story.

Laid out on a heavy wood table, they gleamed startling white against a black cloth background. They retained Seton’s original specimen tags on which was written a catalog number, date of kill, and other notes. I compared these tags to Seton’s original field notes. Sometimes Seton specified the manner of death, i.e., by gun or by strangulation. I show them below in numerical order.

#653 December 13, 1893, male, 100 lbs. (maybe shot in trap)

#655 December 25, 1893, male, 87 lbs. (shot in trap) (skull at Canadian Museum of Nature; pelt at Philmont or Canadian Museum of Nature)

#662 December 29, 1893, female, 75 lbs. (shot in trap) (skull at Canadian Museum of Nature)

#672 January 25, 1894, female, 80 lbs. (shot in trap? strangled?) “Blanca”

#675 January 29, 1894, female, 60 lbs. (maybe shot in trap) (skull at Canadian Museum of Nature)

#677 January 31, 1894, male, 78 lbs. (died of injuries after release from trap) “Lobo” (skull gifted to Caroline Fitz Randolph in 1894 or 1895, not located)

Meanwhile, in New Mexico

I assumed the correct tags were still connected to the current specimens. I’ll return to the Canadian skulls in a moment, but first to the collection of the National Scouting Museum—Seton Memorial Library at Philmont Ranch in Cimarron, New Mexico.

In 1965, Julia Seton, Ernest’s widow, promised a donation of Seton-related material to the Boy Scouts of America. This collection was eventually housed at Philmont. Included was a wolf pelt identified as “Lobo” when it was displayed in the Castle at Seton Village. But a few years ago, when Philmont museum staff opened the case, and invited me to take a look, we noticed two things. First, the tag on this pelt was for specimen # 655. Lobo’s number was #677. Second, the appearance in the famous photograph of the wolf identified by Seton as being Lobo, is not the same as the pelt in the Philmont collection.

That is, if the photograph taken by Seton really shows Lobo, then the Philmont pelt is that of a different wolf, maybe #655 as it is marked. Or, the photograph, identified by Seton as Lobo, is actually of a different wolf. But since Julie (and presumably Seton) passed off #655 as being #677…well, we can’t know anything for certain.

Back to the Canadian specimens

Seton specimen #662, Canadian Museum of Nature #3726

Written on tag #662:

Species: Texas Gray Wolf
Locality: New Mexico, Union County, Currumpaw River, about 35 mi. N.W.  of Clayton, N.M.
December 29, (1887: Crossed out) 1893
Collected by Ernest Thompson Seton

“Blanca. Canis lupus monstrabilis. Collected by Ernest Thompson Seton in Union Co. New Mexico on December 29, 1887”

(I didn’t get the information copied from this one, but the number 662 was attached. Skull showed no bullet hole. Blanca’s specimen number was #672, so presumably this one is not Blanca.)

Seton Specimen #665  Canadian Museum of Nature #1875

Written on tag #655:

Species: Canis lupus nubilus Say, Plains Gray Wolf

Locality: United States: New Mexico
Date: 1893  Sex: Female adult
Collected by Ernest Thompson Seton
Second National Museum of Canada tag on #655:
Species: Texas Gray Wolf, Canis Lupus monstrabilis Goldman
Locality: U.S.A., Clayton County
Date: 1893?
Collected by Ernest Thompson Seton

“Lobo. Canis lupus nubilus. Collected by Ernest Thompson Seton in New Mexico in 1883.  Loaned by J.H. Fleming. From old mounted specimen dismounted in February 1942.)

(This skull has a bullet hole; there is a pelt associated with this number. The 1883 date above is a typo.)

But here we encounter a new problem. Both the Canadian Museum of Nature and the National Scouting Museum have pelt’s identified as #665! At least one, and perhaps both of these identifications are incorrect. Also, notice that the Canadian Museum of Nature’s “Lobo” and “Blanca” are identified as belonging to different sub-species.

DNA

In an email to me dated September 3, 2009, Dr. Khidas shared with me the “Genetic Analysis of Canadian Museum of Nature Samples.” This was conducted by Professor Robert Wayne of the University of California, Los Angeles, dated October 8, 2007, on the two New Mexico wolf specimens.

For specimen #662 the researchers took their DNA sample from a tooth. For #665 they used foot skin from the pelt. Both specimens had the same “mitochondrial control region haplotype” or DNA sequence. This is “a unique sequence not previously detected in extant or historic Canis lupus. This “haplotype is in the same clade as historic Canis lupus nubilus haplotypes” observed also from Colorado, Kansas, and Nebraska, the “interior continental U.S. gray wolves.”

Neither of these specimens, if they are indeed from different animals, conform to the genetic profile of monstrabilis. The ranges of both intersected in northeast New Mexico.

Don’t confuse either of them with the Mexican Gray Wolf Canis lupus baileyi, the still extant subspecies living in southwest New Mexico.

We are unlikely to untangle all these mysteries, historical puzzles mainly of interest to a few experts. Further DNA analysis and a closer look at textual evidence could help.

Of greater concern is preserving the wolves still living. Or will Canis lupus baileyi follow nubilus and monstrabilis into the forever oblivion of extinction?

(An exhibition, Lobo, the King of Currumpaw, accompanied by a graphic novel of the same name, is currently showing at the Seton Gallery of the Academy for the Love of Learning.)

Lobo’s Story of wolf hunting in New Mexico

Detail of illustration from Lobo graphic novel by Jamison Chās Banks
Detail of illustration from Lobo graphic novel by Jamison Chās Banks

First introduced as a long form story in 1894, “Lobo, the King of Currumpaw,” became a star because of Seton’s 1898 book, Wild Animals I Have Known. Lobo’s story has resonated ever since, re-issued many times. It has also been re-imagined. British illustrator William Grill published his own graphic novel, The Wolves of Currumpaw in 2016.

A satirical version (which appeared to have been influenced by my book on Seton) appeared on an American television network a few years ago. Even earlier, BBC and PBS ran slightly different versions of a Lobo documentary. Occasionally I hear a rumor that another literary or cinematic version may be in the works.

This August, the Academy for the Love of Learning releases its own graphic novel of Lobo’s story. That is a lot of attention for a wolf who died over a century ago. Seton wrote:

“Lobo lived his wild romantic life from 1889 to 1894 in the Currumpaw region, as the ranchmen know too well, and died, precisely as related, on January 31, 1894. The fact that these stories are true is the reason why all are tragic. The life of a wild animal always has a tragic end.”

This December marks the 120th anniversary of Wild Animals I Have Known. Lobo’s story is the most popular in a collection that includes many fine works. Seton gives a first-person account of pursuing the brave and noble Lobo.

Spoiler alert: Synopsis of the story follows, including its ending.

The setting: northeastern New Mexico, October 1893 – February 1894 in the area now known as Union County. (It separated from Colfax County in January 1894.) Broad tablelands cut deep arroyos. Rising from the flanks of two volcanoes, Sierra Grande and Capulin (now a National Monument) the intermittent flow of Corrumpa Creek crosses eastward over dozens of semi-arid miles toward the town of Clayton. Seton hunted wolves here. Although somewhat embellished, Seton presents Lobo’s story much as is actually happened.

Part 1: A large gray wolf, leader of a five-wolf pack, preyed upon Currumpaw Valley cattle in the late 19th century. Known as “Old Lobo,” he gained a reputation as the largest, smartest, and loudest of his kindred. The pack included a white-coated female, Blanca.

These animals were occasionally spotted in the distance by cowboys and shepherds. The wolf pack took a terrible toll on herds and flocks. The problem was made worse by the wolves’ habit of eating only animals they freshly killed.  All attempts to hunt or poison the wolves met with failure. A thousand-dollar reward offered for Lobo’s hide brought in bounty hunters. But the hunters wore out their horses and mourned the loss of large wolf-hounds killed by the even larger wolves. All seemed hopeless from the rancher standpoint.

Part 2: The narrator of the story (Seton), formerly a wolf hunter (in Canada) had for some time made his living at a “stool and desk” as a commercial artist specializing in wildlife illustration. An acquaintance, a ranch owner on the Currumpaw, invited Seton to New Mexico to deal with the wolf problem.

Seton’s approach was to scatter poisoned meat and lay out baited traps. He made every effort to hide any hint of human scent from the traps. But Lobo seemed to taunt him, gathering up baits and scattering “filth” over them. The wolf kicked rocks onto hidden traps, springing them. When Seton hid traps in devious patterns Lobo backed out them unharmed. Nothing worked.

Part 3: After weeks of unrewarded effort, during which Seton made acute observation of wolf habits and ecological role, he noticed something important. While the wolf pack generally stayed behind Lobo, he discovered that Blanca sometimes ran heedlessly ahead. Seton changed tactics. Rather than continue his fruitless efforts to trap Lobo, he instead turned his efforts toward Blanca.

Seton came up with a devious plan. He set out six steel leg traps near a freshly killed cow knowing that Lobo would find and disable them. He removed the head and tossed it casually aside. He buried two traps under the dirt by the head, knowing that wolves would not eat it, and knowing that Lobo would not approach, but betting that one of the others might investigate while Lobo busied himself disabling the other traps.

The following morning Seton returned to find the cow head gone along with one of the traps, dragged away by a strong wolf. He followed the trail for a mile, finding poor Blanca still in the trap and hopelessly dragging the heavy steer head behind her. Despite her terrible situation, Blanca turned to fight with the last of her strength, howling for Lobo, who howled in return. But Lobo could do nothing against men with guns. Seton killed her in a manner he came to regret.

He returned to the ranch with her body. All night the cañons reverberated with the plaintive cries of the bereft Lobo. “It was sadder than I could possibly have believed.” Lobo prowled about the ranch in the dark.

Seton came up with another trick to use against Lobo. On horseback, he dragged Blanca’s body through a field to set out a chaotic pattern that Lobo would attempt to follow. Counting on Lobo’s love and loyalty for his mate, he set out many traps.

Attracted by her scent, the heartbroken wolf did indeed come looking for Blanca.

Seton found Lobo caught in three of four traps. Like Blanca, Lobo made ready to fight upon his antagonist’s approach, even biting through and severing a lasso thrown over his neck. Seton aimed at the animal with his rifle but at the last possible instant, held back, unable to carry out the execution.

Seton and a cowboy threw a stick and heavy cord to the wolf who bit into the stick and became entangled in the cord; they drew the cord tight to close his massive jaw. Unable to bite, Lobo ceased all resistance. They threw the wolf over a saddled horse and returned with him to the ranch. Now a prisoner, Lobo silently watched his passing kingdom.

At the ranch, they secured Lobo with a collar and strong chain, removing the stick and cord from his mouth. Seton offered the wolf water and meat which Lobo ignored. Seton closely examined the wolf, looking into Lobo’s eyes, reaching out and touching him. The wolf just stared out onto the prairie where he and Blanca had roamed free.

During the night Lobo died, the spirit gone out of him. He could not tolerate the loss of strength, the loss of his freedom, and the loss of his beloved mate. Seton placed his body next to the remains of Blanca, reuniting them.

I will not be giving too much away by mentioning that Seton never killed another wolf. Lobo’s death changed Seton, directly influencing much he would accomplish in the world.

The King of Currumpaw exhibition opens at the Academy for the Love of Learning on Sunday August 12 from 2 to 4 pm.

Lobo, Life and Death of a Gray Wolf

Lobo and Blanca, Courtesy National Scouting Museum-Seton Memorial Library
Lobo and Blanca, Courtesy National Scouting Museum-Seton Memorial Library

The “Lobo” story (as it is often called) is a quintessential American tale. It captures the grandeur and tragedy of the American West. Ernest Thompson Seton’s account of hunting and environmental ethics was first published in the November 1894 issue of Scribner’s Magazine. On August 12, 2018, the Academy for the Love of Learning will premier our publication Lobo, the King of Currumpaw, Seton’s story re-imagined as a graphic novel, illustrated by artists commissioned by the Academy.

“Lobo,” the hero of this story, died at the end of January in the same year as the publication of his biography. The story mattered (and still matters) because the protagonist lived and died much as chronicled by Seton. Ultimately, the rest of his subspecies, either Canis lupus nubilus, the Plains Gray Wolf, or Canis lupus monstrabilis, the Texas Gray Wolf (both lived in northern New Mexico) became extinct a few decades later.

In this year, the 158thafter Seton’s birth, and the 124thafter Lobo’s death, two more wolf subspecies, baileyi (named for biologist and wolf killer Vernon Bailey) and rufus, may soon move from Wikipedia’s still-here list to its now-gone (extinction list). As I will explain in the following series of essays, Seton—Lobo’s killer—came to understand the immorality of his own actions, and in a larger sense, the insanity of our civilization’s war on nature. Seton came to believe that our entire society was headed for the now-gone list. Heady stuff to come from the death of a particular wolf.

(The artists’ reception for “Lobo, the King of Currumpaw,” an exhibition with graphic novel, will take place at the Academy’s Seton Gallery on Sunday August 12 from 2:00 to 4:00pm. Free admission. Everyone is invited. Up to date schedule found at www.aloveoflearning.org)

Ernest Thompson Seton Legacy Project

Seton Castle
Seton Castle

The essays to be presented on this site are about the life and legacy of the writer, artist, educator, and naturalist Ernest Thompson Seton. Sponsored by the Academy for the Love of Learning, the Seton Legacy Project came about due to a fortuitous meeting between Aaron Stern, founder and president of the Academy, and Dee Seton Barber, Ernest’s daughter. Dee, inheritor of her father’s property not far out of Santa Fe, found in the Academy an institution to care for that property (including an art collection). The Academy found at Seton Village a physical location on which to build its educational programs.

“In our work, we open to the heart of learning itself and rest upon a deep trust that the seeds of basic goodness, love and learning live within all of us.”
Aaron Stern, Founder and President, Academy for the Love of Learning

Seton, as we will come to see through exploring his creative and scientific writings, his art, and the accomplishments of his life generally, would have been in complete agreement with Aaron’s statement about learning. Having myself lived with (and often by) Seton philosophy for several decades now, I feel that he would have been mighty pleased that his home had become a center for learning as a goal in and of itself during these challenging times.

Seton’s interests were dizzyingly broad. He wrote about subjects from the coloration of birds to American Indian sign language, and from the education of youth to stories about wolves.

It is to that latter subject which we will turn in coming weeks. Seton gained notoriety and set the foundations for later critical success with a story about wolf hunting in New Mexico. Published in the November 1894 issue of Scribner’s Magazine, readers were confronted with a hero (the wolf) who exhibited moral dimensions, particularly a capacity for love-loyalty then believed mostly (or entirely) absent from wild animals. For the next half century Seton would expand the notion of what is encompassed by wild nature, and how that informs (or at least should inform) the way we humans live in this world.

In my view, the world shifted a bit with the publication of “Lobo, The King of Currumpaw,” for thereafter, making the argument that animals are senseless things or objects, became much more difficult. That particular fight is not over, given the destructiveness with which our civilization treats its physical environment.

All the more reason, then, that we should review the pro-nature message in “Lobo.” The Academy for the Love of Learning is publishing a graphic novel of the story (August 2018)—Seton’s words with commissioned artwork.

More than a century after the death of the great wolf, his spirit lives on.