What is the Trickster Archetype

“The trickster likes few things better than tweaking the nose of the doubters. They exist in the liminal space beyond proof, crossing boundaries at a whim, promising hidden knowledge they will never share.”
― Thomm Quackenbush, The Curious Case of the Talking Mongoose

The trickster is a universal archetype found in mythologies and stories across the world. From Loki in Norse mythology to Coyote in Native American tales, Anansi in West African folklore, and Hermes in Greek myths, trickster figures have captivated the human imagination for millennia. These enigmatic characters are known for their cunning, mischief, and ability to disrupt the status quo, often challenging the very fabric of reality itself. But beyond their entertaining tales, tricksters hold a deeper psychological and symbolic significance that speaks to the fundamental instability and complexity of the human experience.

At their core, tricksters represent the unpredictable, unstable, and often disruptive forces at play in both the natural world and human society. They are boundary-crossers and rule-breakers who challenge the established order and introduce chaos into seemingly stable systems. In many myths, tricksters are portrayed as shapeshifters, able to change form and identity at will. This fluidity and adaptability reflects the trickster’s role as a mediator between different worlds and realities, blurring the lines between the sacred and the profane, the natural and the supernatural.

Yet through their mischief and deception, tricksters also often bring about transformation, creativity, and new possibilities. Their disruptive influence can be seen as a necessary catalyst for growth and change, shaking up stagnant or oppressive structures and opening up space for new ideas and ways of being. In this sense, tricksters are not purely destructive figures, but rather agents of the transformative power of chaos and uncertainty.

One key aspect of the trickster archetype is their amorality – they operate outside of conventional moral frameworks, driven by their own desires and impulses rather than a sense of right and wrong. This is exemplified by figures like Loki, who in Norse mythology is a shapeshifter and trickster god known for his cunning and deceit. Loki’s actions often lead to chaos and conflict among the gods, such as his role in the death of Baldur, the god of light and purity. Yet Loki is not portrayed as an entirely malevolent figure, but rather as a necessary counterbalance to the order and stability represented by the other gods.

Interestingly, unlike the other Norse gods, who are often associated with specific natural features or human activities (Thor with thunder, Odin with wisdom and war, Freya with love and fertility), Loki represents a more abstract and elusive force – the inevitability of change, instability, and even destruction in the world. He embodies the idea that even the most seemingly stable and predictable aspects of life are ultimately subject to disruption and transformation.

This association with both creation and destruction is another common theme in trickster tales across cultures. The trickster’s mischief may bring about temporary chaos, but it can also clear the way for new growth and possibilities. In many Native American Coyote stories, for example, Coyote’s antics often lead to the formation of new landscapes, the introduction of important cultural practices, or the redistribution of resources and power among different groups.

One such tale from the Navajo tradition describes how Coyote’s theft of fire from the fire gods ultimately benefits humanity, as he spreads the stolen embers across the world, bringing warmth and light to the people. Here, Coyote’s trickery and disregard for the gods’ rules leads to a positive outcome, reflecting the transformative potential of the trickster’s chaotic energy.

Psychologically, the trickster archetype may represent the shadow sides of our own psyches – the repressed desires, fears, and impulses that we keep hidden away from the conscious mind. Tricksters often embody qualities that are taboo or uncomfortable for individuals and societies to acknowledge, such as greed, lust, or aggression. By confronting us with these shadow aspects in their stories and myths, tricksters can force us to question our assumptions and confront the more unconscious, primal aspects of our own nature.

This confrontation with the shadow is not always a comfortable or easy process, but it is necessary for psychological growth and integration. As Carl Jung himself wrote, “The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real.”

In the realm of human relationships and society, the trickster’s influence can often be felt in the form of sudden disruptions or reversals. Political scandals, illicit affairs, and the unraveling of social norms all bear the trickster’s signature. These events can be both unsettling and transformative, forcing individuals and groups to reassess their values and adapt to new realities.

As the article suggests, even something as seemingly innocuous as men and women drinking together can open the door to trickster energies, as inhibitions are lowered and passions stirred. The trickster thrives in liminal spaces and moments of transition, where the normal rules and boundaries of society are temporarily suspended. In these charged encounters, the trickster’s chaotic and creative energy can spark both destructive conflicts and unexpected connections.

Jungian scholars have explored the trickster archetype extensively, seeing it as a representation of the collective shadow – the dark, repressed aspects of a society or culture that are too threatening or uncomfortable to acknowledge directly. Marie-Louise von Franz, a prominent Jungian analyst and author, devoted much of her work to exploring the trickster archetype in folklore and myth.

In her book “The Trickster in Fairy Tales,” von Franz argues that the trickster represents a primitive, undifferentiated state of consciousness that precedes the development of the individual ego. The trickster’s crude, often scatological humor and disregard for social norms reflect this pre-rational, instinctual aspect of the psyche.

However, von Franz also sees the trickster as a necessary stage in the process of individuation – the lifelong journey towards psychological wholeness and self-realization. By presenting the shadow qualities of a culture in a paradoxical, often humorous form, trickster stories provide a way for individuals and societies to acknowledge and integrate these elements without being overwhelmed by them.

This integration is key to the trickster’s transformative power. By forcing us to confront and come to terms with the more primitive, unconscious aspects of our psyche, the trickster opens up the possibility for growth and transformation. As von Franz writes, “The trickster is represented by counter-tendencies in the unconscious, and in certain phases of development it may be necessary for a while to even out the one-sidedness of the conscious mind.”

In other words, the trickster’s disruptive and chaotic energy serves as a necessary counterbalance to the rigid, controlling tendencies of the ego. By shaking up our habitual patterns and assumptions, the trickster creates space for new perspectives and ways of being to emerge.

This transformative potential is reflected in the trickster’s role as a culture hero in many mythological traditions. Figures like Prometheus, who stole fire from the gods to give to humanity, or the Polynesian trickster Maui, who fished up islands with his magical hook, are celebrated for their rebellious, boundary-crossing acts that ultimately benefit their communities.

However, the trickster’s transformative power is not without its dangers. The very qualities that make the trickster a catalyst for change – their amorality, their disregard for norms and boundaries, their embrace of chaos and instability – can also make them a threat to social order and individual well-being.

In some tales, the trickster’s reckless pursuit of their own desires leads to disaster and suffering for themselves and others. The Norse god Loki, for example, ultimately brings about the destruction of the gods and the end of the world through his treachery and malice.

This destructive potential reflects the shadow side of the trickster archetype – the ways in which unrestrained chaos and self-interest can lead to harm and devastation. It is a reminder that while the trickster’s energy can be a powerful force for transformation, it must be approached with caution and wisdom.

Ultimately, the trickster archetype invites us to embrace the paradoxical and unpredictable nature of life itself. In a world where change is constant and stability is always provisional, the trickster reminds us to stay flexible, adaptable, and open to new possibilities. As the Zen saying goes, “The opposite of a profound truth may well be another profound truth.”

By learning to navigate the trickster’s chaotic, liminal realm with humor, creativity, and a willingness to question our assumptions, we can tap into a deeper wisdom and resilience in the face of life’s inevitable disruptions. The trickster may be a challenging and sometimes dangerous ally, but one that can guide us towards a more authentic and integrated way of being.

In conclusion, the trickster archetype remains a powerful and relevant symbol for the chaotic, transformative energies at work in our lives and in the world around us. From ancient myths to modern psychology, the trickster’s enduring presence speaks to the fundamental instability and complexity of the human experience.

By studying trickster tales and integrating their lessons, we can learn to navigate life’s uncertainties with greater flexibility, humor, and wisdom. Rather than repressing or denying the trickster within and without, we must learn to dance with this primal force, embracing the creative and destructive energies that fuel the endless dance of life.

For as the trickster god Loki himself reminds us in the Norse myths, even the most seemingly stable and enduring structures are ultimately subject to change and renewal. It is only by embracing this truth, and learning to find meaning and purpose in the midst of life’s chaos, that we can hope to thrive in a world shaped by the trickster’s mercurial hand.

In exploring the trickster archetype, it is important to also consider the ways in which these figures can serve as a mirror for the collective anxieties and tensions of a given society or historical moment. In times of social upheaval, political instability, or cultural transition, the trickster’s disruptive and transformative energy may be especially resonant.

For example, in the United States during the 1960s and 70s, the trickster archetype found expression in countercultural figures like Ken Kesey and his Merry Pranksters, who used psychedelic drugs, multimedia happenings, and anarchic humor to challenge the dominant social order and expand the boundaries of consciousness. Similarly, the African American trickster figure of Br’er Rabbit, who outwits his more powerful oppressors through cunning and wit, took on new meaning during the Civil Rights era as a symbol of resistance and resilience in the face of systemic racism.

In these contexts, the trickster’s ability to subvert and transform oppressive structures from within can be seen as a powerful tool for social and political change. By using humor, satire, and irony to expose the absurdities and contradictions of the status quo, tricksters can create a space for critical reflection and alternative ways of seeing the world.

However, the trickster’s role as a social critic and agent of change is not always straightforward or unambiguous. In some cases, the trickster’s transgressive and disruptive behavior may reinforce rather than challenge existing power dynamics, particularly when coopted or appropriated by dominant groups.

This complex and ambivalent relationship between the trickster and structures of power is evident in the way that trickster figures have been represented and adapted across different cultures and historical periods. In medieval European folklore, for example, the trickster often appears as a roguish peasant or jester who uses his wits to outsmart and humiliate his social superiors, such as the German figure of Till Eulenspiegel or the Italian Giufà. These tricksters can be seen as subversive figures who challenge the rigid hierarchies and moral codes of feudal society, using laughter and mischief to carve out a space of freedom and agency for the marginalized and oppressed.

At the same time, however, these trickster tales were often appropriated and transformed by the very elites they sought to critique, who used them as a way to reinforce their own power and legitimacy. By portraying the trickster as a foolish and ultimately harmless figure, whose transgressions only serve to reaffirm the social order, those in power could neutralize the subversive potential of these stories and maintain their own authority.

This dynamic points to the inherently paradoxical and multivalent nature of the trickster archetype, which resists easy categorization or moral judgment. As Lewis Hyde writes in his seminal book “Trickster Makes This World,” the trickster is “the mythic embodiment of ambiguity and ambivalence, doubleness and duplicity, contradiction and paradox.” It is this very complexity and uncertainty that gives the trickster their transformative power, as they force us to confront the limitations of our own perspectives and to imagine new possibilities beyond the boundaries of the known.

Ultimately, then, the trickster archetype invites us to cultivate a more fluid and open-ended approach to meaning-making and identity formation. In a world where the old certainties and grand narratives are increasingly called into question, the trickster reminds us to embrace the inherent instability and contingency of our own stories and truths.

By learning to play with language, to question authority, to cross boundaries and inhabit liminal spaces, we can tap into the trickster’s transformative energy and find new ways of being and relating in a rapidly changing world. This is not a matter of simple relativism or nihilism, but rather a recognition of the ongoing process of creation and destruction, order and chaos, that shapes both the natural world and the human psyche.

In this sense, the trickster archetype can be seen not only as a psychological or mythological construct, but also as an invitation to a way of life – one that embraces paradox, uncertainty, and the constant play of opposites as essential to the vitality and resilience of the self and the world. By learning to dance with the trickster, to find joy and meaning in the midst of life’s ambiguities and contradictions, we can cultivate a more authentic and engaged presence in the world, one that is responsive to the needs of the moment and open to the transformative power of the imagination.

As the Yoruba trickster god Eshu, who stands at the crossroads of fate and chance, reminds us: “The world is a market, and life is a trickster. You never know what will happen next.” In such a world, the trickster archetype offers us a powerful compass and ally, one that can help us navigate the complexities and challenges of the human journey with creativity, resilience, and an abiding sense of wonder.

Better to operate with detachment, then; better to have a way but infuse it with a little humor; best, to have no way at all but to have instead the wit constantly to make one’s way anew from the materials at hand.
Lewis Hyde

List of Trickster Gods

Anansi (West African folklore): Anansi is a trickster god who takes the form of a spider. He is known for his cleverness, wisdom, and ability to outsmart both humans and other gods. Anansi is often portrayed as a storyteller and is credited with bringing wisdom to the world. In some tales, he is seen as a cultural hero who helps shape the world and its creatures, while in others, he is a more ambiguous figure whose tricks can backfire. Despite his mischievous nature, Anansi is generally revered as a source of knowledge and entertainment in West African cultures.

Loki (Norse mythology): Loki is a shape-shifting trickster god known for his cunning, deceit, and ability to cause mischief among the other gods. He is often portrayed as a malicious figure who brings about chaos and destruction, such as his role in the death of Baldur. However, Loki is also seen as a necessary counterbalance to the order and stability represented by the other gods. His actions, while disruptive, are sometimes portrayed as catalysts for change and growth. In Norse mythology, Loki’s ultimate fate is to be bound and punished for his misdeeds, reflecting the complex and ambivalent attitudes towards the trickster figure.

Coyote (Native American mythology): Coyote is a prominent trickster figure in many Native American cultures, known for his clever schemes, unbridled appetites, and ability to cross boundaries between the natural and supernatural worlds. He is often portrayed as a creator deity who helps shape the world and its creatures, sometimes through his mistakes and misadventures. Coyote’s tales serve a variety of purposes, from teaching moral lessons to explaining natural phenomena. While his actions can cause trouble for himself and others, Coyote is also seen as a source of wisdom, adaptability, and resilience in the face of life’s challenges.

Hermes (Greek mythology): Hermes is the messenger god of the Greek pantheon, known for his speed, cunning, and inventiveness. As a trickster figure, he is associated with thieves, liars, and gamblers, and is often portrayed as a master of persuasion and deception. Hermes is also a guide and protector of travelers, shepherding souls to the underworld and facilitating communication between the gods and mortals. In Greek mythology, Hermes’ trickster qualities are often seen as a reflection of his intelligence and adaptability, rather than a purely malicious or destructive force.

Eshu (Yoruba religion): Eshu is a trickster deity in the Yoruba religion of West Africa, known for his ability to create confusion, mischief, and change. He is often portrayed as a messenger between the gods and mortals, and is associated with crossroads, boundaries, and thresholds. Eshu’s actions can be both beneficial and harmful, as he has the power to bring good fortune or misfortune depending on how he is approached. In Yoruba culture, Eshu is seen as a complex and multifaceted figure who embodies the unpredictable and transformative nature of life itself.

Maui (Polynesian mythology): Maui is a demigod and trickster figure in Polynesian mythology, known for his superhuman strength, cleverness, and ability to shape the world through his deeds. He is credited with fishing up islands, slowing down the sun to make the days longer, and stealing fire from the underworld to give to humans. Maui’s adventures often involve trickery, deception, and the manipulation of the natural world. In Polynesian cultures, Maui is celebrated as a cultural hero whose actions, while sometimes reckless or misguided, ultimately benefit humanity.

Raven (Pacific Northwest Native American mythology): Raven is a trickster figure in the mythologies of many Native American cultures along the Pacific Northwest coast. He is known for his intelligence, creativity, and ability to transform the world through his actions. In many tales, Raven is credited with stealing the sun, moon, and stars from a powerful chief and placing them in the sky, bringing light to the world. He is also associated with the creation of humans and the shaping of the landscape. Raven’s trickster qualities are often seen as a reflection of his role as a creator and transformer, as well as his ability to cross boundaries between the human and spiritual realms.

Br’er Rabbit (African American folklore): Br’er Rabbit is a trickster figure in African American folktales, known for his wit, cunning, and ability to outsmart his more powerful opponents. He often finds himself in difficult situations due to his own mischief or the malice of others, but manages to escape through his quick thinking and clever tricks. Br’er Rabbit’s tales serve as a form of social commentary, reflecting the experiences and struggles of African Americans in the face of oppression and injustice. His trickster qualities are celebrated as a source of resilience, adaptability, and the power of the underdog.

Sun Wukong (Chinese mythology): Sun Wukong, also known as the Monkey King, is a trickster figure in Chinese mythology, featured prominently in the classic novel “Journey to the West.” He is known for his incredible strength, agility, and shape-shifting abilities, as well as his rebellious and mischievous nature. Sun

Wukong’s adventures often involve challenging the authority of the gods and disrupting the social order, but he is also a loyal companion and protector of the monk Xuanzang on his journey to retrieve sacred Buddhist scriptures. In Chinese culture, Sun Wukong is seen as a complex and ambivalent figure, embodying both the creative and destructive aspects of the trickster archetype.

Kokopelli (Hopi and Zuni mythology): Kokopelli is a trickster figure in the mythologies of the Hopi and Zuni tribes of the American Southwest, often depicted as a humpbacked flute player. He is associated with music, fertility, and agriculture, and is believed to bring rain and prosperity to the people. Kokopelli’s trickster qualities are reflected in his ability to charm and seduce women, as well as his mischievous pranks and antics. In Hopi and Zuni cultures, Kokopelli is seen as a symbol of joy, creativity, and the renewal of life.

Nanabozho (Anishinaabe mythology): Nanabozho, also known as Wenabozho or Nanabush, is a trickster figure in the mythology of the Anishinaabe (Ojibwe) people of North America. He is often portrayed as a shapeshifter who can take the form of a rabbit or a human, and is known for his cleverness, humor, and ability to both help and deceive others. Nanabozho is credited with creating the world and teaching humans important skills and knowledge, but his actions can also cause trouble and chaos. In Anishinaabe culture, Nanabozho is seen as a complex and multifaceted figure who embodies the contradictions and ambiguities of life.

Til Eulenspiegel (German folklore): Til Eulenspiegel is a trickster figure in German folklore, known for his pranks, practical jokes, and ability to expose the follies and vices of society. He often uses his wit and cunning to outsmart those in positions of power and authority, such as priests, scholars, and merchants. Til Eulenspiegel’s tales were popular in the 16th century and served as a form of social satire, critiquing the corruption and hypocrisy of the time. In German culture, Til Eulenspiegel is seen as a subversive and anti-authoritarian figure who challenges the status quo and champions the common people.

Puck (English folklore): Puck, also known as Robin Goodfellow, is a mischievous fairy or spirit in English folklore, often associated with the trickster archetype. He is known for his pranks, practical jokes, and ability to lead people astray or cause confusion. Puck’s antics are sometimes harmless and playful, but can also be malicious or disruptive. In Shakespearean literature, Puck appears as a central character in “A Midsummer Night’s Dream,” where his mischief and magic contribute to the chaos and comedy of the play. Puck’s trickster qualities are often seen as a reflection of the capricious and unpredictable nature of the fairy world.

Nezha (Chinese mythology): Nezha is a trickster deity in Chinese mythology, known for his rebellious and mischievous nature. He is often portrayed as a young boy with supernatural powers, capable of causing chaos and disruption among the gods and mortals alike. Nezha’s adventures involve challenging authority, fighting demons and monsters, and using his wit and cunning to overcome obstacles. Despite his unruly behavior, Nezha is also seen as a protector of the innocent and a defender against evil. In Chinese culture, Nezha’s trickster qualities are often interpreted as a reflection of the rebellious spirit and the transformative power of the individual.

Whiskey Jack (Cree mythology): Whiskey Jack, also known as Wisakedjak or Wesakechak, is a trickster figure in the mythology of the Cree people of North America. He is often portrayed as a shapeshifter who can take the form of various animals, and is known for his cleverness, humor, and ability to both help and deceive others. Whiskey Jack is credited with creating the world and teaching humans important skills and knowledge, but his actions can also cause trouble and chaos. In Cree culture, Whiskey Jack is seen as a teacher and a reminder of the importance of adapting to life’s challenges and learning from one’s mistakes.

Mercurius (Roman mythology): Mercurius, the Roman equivalent of the Greek god Hermes, is a trickster figure known for his cunning, wit, and ability to cross boundaries. He is the god of commerce, communication, and thieves, and is often portrayed as a messenger between the gods and mortals. Mercurius’ trickster qualities are reflected in his ability to deceive, persuade, and manipulate others for his own gain or amusement. In Roman mythology, Mercurius is seen as a complex and ambivalent figure who embodies both the positive and negative aspects of the trickster archetype.

Kitsune (Japanese folklore): Kitsune, or foxes, are trickster figures in Japanese folklore, known for their intelligence, shapeshifting abilities, and mischievous nature. They are often portrayed as cunning and deceitful creatures who can take on human form and manipulate others for their own amusement or benefit. However, kitsune can also be benevolent and loyal companions, using their powers to protect and aid those they care about. In Japanese culture, the trickster qualities of kitsune are seen as a reflection of the complex and multifaceted nature of the world, and the importance of adaptability and cunning in navigating life’s challenges.

Huehuecoyotl (Aztec mythology): Huehuecoyotl, meaning “old coyote” in Nahuatl, is a trickster deity in Aztec mythology. He is associated with music, dance, and mischief, and is often depicted as a coyote-headed man or a human wearing a coyote skin. Huehuecoyotl’s trickster qualities are reflected in his ability to create chaos and disrupt the social order, often through seduction, deception, and pranks. Despite his mischievous nature, Huehuecoyotl is also seen as a patron of the arts and a source of joy and celebration. In Aztec culture, the trickster qualities of Huehuecoyotl are embraced as a necessary part of the balance and dynamism of the world.

Māui (Māori mythology): Māui is a demigod and trickster figure in Māori mythology, known for his superhuman strength, intelligence, and ability to shape the world through his deeds. He is credited with fishing up the North Island of New Zealand, slowing down the sun to make the days longer, and bringing fire to humanity. Māui’s adventures often involve trickery, deception, and challenging the boundaries between the human and divine realms. In Māori culture, Māui is celebrated as a cultural hero whose actions, while sometimes reckless or misguided, ultimately benefit the people and the land.

Prometheus (Greek mythology): Prometheus is a Titan and trickster figure in Greek mythology, known for his intelligence, foresight, and defiance of the gods. He is most famous for stealing fire from the gods and giving it to humanity, an act that symbolizes the acquisition of knowledge and technology. Prometheus’ trickster qualities are reflected in his ability to outsmart and deceive the gods, as well as his willingness to challenge the established order for the benefit of humanity. In Greek mythology, Prometheus is seen as a complex figure who embodies both the positive and negative aspects of the trickster archetype, and whose actions have profound consequences for the world and its inhabitants.

Uncovering secrets is apocalyptic in the simple sense (the Greek root means ‘an uncovering’). In this case, it lifts the shame covers. It allows articulation to enter where silence once ruled.
Lewis Hyde

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Bibliography:

Hyde, L. (1998). Trickster Makes This World: Mischief, Myth, and Art. Farrar, Straus and Giroux. Jung, C. G. (1956). The Archetypes and the Collective Unconscious. Princeton University Press. Von Franz, M. L. (1972). The Psychological Aspects of the Trickster Figure in the Fairy Tale. In P. Wilkinson (Ed.), The Trickster Figure in American Literature. Eerdmans Publishing. Radin, P. (1956). The Trickster: A Study in American Indian Mythology. Schocken Books. Hynes, W. J., & Doty, W. G. (Eds.). (1993). Mythical Trickster Figures: Contours, Contexts, and Criticisms. University of Alabama Press. Bringhurst, R. (1999). A Story as Sharp as a Knife: The Classical Haida Mythtellers and Their World. Douglas & McIntyre. Pelton, R. D. (1980). The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. University of California Press.

Further Reading:

Babcock-Abrahams, B. (1975). A Tolerated Margin of Mess: The Trickster and His Tales Reconsidered. Journal of the Folklore Institute, 11(3), 147-186. Hynes, W. J. (1993). Mapping the Characteristics of Mythic Tricksters: A Heuristic Guide. In W. J. Hynes & W. G. Doty (Eds.), Mythical Trickster Figures: Contours, Contexts, and Criticisms (pp. 33-45). University of Alabama Press. Ricketts, M. L. (1966). The North American Indian Trickster. History of Religions, 5(2), 327-350. Stein, M. (1998). Jung’s Map of the Soul: An Introduction. Open Court. Tannen, R. S. (1986). The Cinematic Trickster: Guises and Disguises. Literature/Film Quarterly, 14(1), 16-25. Zolbrod, P. G. (1984). Diné bahane’: The Navajo Creation Story. University of New Mexico Press. Quackenbush, T. (2015). The Curious Case of the Talking Mongoose. Immortal Works.