Reinhabiting reality: Towards a recovery of culture

Reinhabiting Reality: Towards a Recovery of Culture

Volumn , Issue , 2005, Pages 1-228

  Mathews, Freya ^a  

^a NONE

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EID: 84897153668     PISSN: None     EISSN: None     Source Type: Book    
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References (92)

1. For an elaboration of this argument, see the prequel to this book, For Love of Matter: a Contemporary Panpsychism, State University of New York Press, Albany NY, 2003, chapter 4.
2. Maria Mies and Veronika Bennholdt-Thomsen, The Subsistence Perspective, Zed Books, London, 1999.
3. See, for instance, Jean-François Lyotard's account of the self-legitimizing nature of science as the basis for enlightenment, in The Postmodern Condition, tr. Geoff Bennington and Brian Massumi, Manchester University Press, Manchester, 1984.
4. David Skrbina, "Panpsychism as an Underlying theme in Western Philosophy", Journal of Consciousness Studies 10, 3, 2003, pp 4-46.
5. Gary Presland, "A Reflection on Aboriginal Tracking", PAN (Philosophy Activism Nature), 2, 2002.
6. Deborah Bird Rose, "Taking Notice" in Worldviews 2, 3, 1999.
7. For a sampling of different conceptions of nature, see Holmes Rolston III, "Following Nature", Environmental Ethics, Temple University Press, Philadelphia, 1988
8. and Andrew Brennan, Thinking about Nature, Routledge, London, 1988.
9. Arne Naess describes this condition as that of "free nature." See Arne Naess, Ecology, Community, Lifestyle, Cambridge University Press, Cambridge, 1989. Translated by David Rothenberg.
10. See my paper "The Soul of Things", Terra Nova, 1(4), 1996, pp. 55-64.
11. See For Love of Matter, State University of New York Press, Albany, New York, 2003, chapters 2 and 3.
12. See also The Ecological Self, Routledge, London, 1991.
13. See again The Ecological Self, ibid., ch. 3
14. and For Love of Matter, ibid., ch. 3.
15. In his book The New Nature, Viking, Melbourne, 2002
16. See for instance "A Bleak Corner of Essex", John Vidal, The Guardian, Sat. 3 May, 2003.
17. Vandana Shiva offers a beautiful account of the incompatibility of the profit motive with ecology in Staying Alive: Women, Ecology, Development, Zed Books, London, 1988.
18. In his influential book Beyond Left and Right: The Future of Radical Politics, Polity, Cambridge, 1994, Anthony Giddens has explored the breakdown of the leftright distinction in the context of globalization, and has identified the conservative element of ecological politics. He regards ecological politics however as an essentially confused response to the new global situation of detraditionalization and the humanization of nature; no extension of it, such as is proposed here on the basis of a new metaphysical premise, holds any kind of key. The way forward in the new global context, according to Giddens, is via a multivalent approach that draws on both conservative and socialist thinking.
19. See For Love of Matter, op. cit.
20. Interviewed on ABC Radio National, "Sacrificial Lands", Background Briefing, 8 September 2002.
21. Robert Elliot, "Faking Nature", Inquiry 25, 1982, pp 81-93;
22. Eugene Hargrove, The Foundations of Environmental Ethics, Prentice Hall, Englewood Cliffs, 1989;
23. Eric Katz, "The Call of the Wild", Environmental Ethics 14, 1992, pp 265-273.
24. See The New Nature, op. cit., p. 93.
25. See "Letting the World Grow Old: An Ethos of Countermodernity", Worldviews 3, 92, 1999
26. and "Becoming Native: An Ethos of Countermodernity II", Worldviews 3, 3, 1999.
27. Mary Graham, Interview on Aboriginal Perspectives, Caroline Jones and Stephen Godley, The Search for Meaning, ABC Radio, 1992.
28. Deborah Bird Rose with Diana James and Christine Watson, Indigenous Kinship with the Natural World in New South Wales
29. 6For a place-renaming proposal, see Val Plumwood, "Decolonizing Relationships with Nature", in PAN (Philosophy Activism Nature), 2, 2002.
30. Jeff Malpas has offered a detailed and sensitive phenomenological exploration of the mutually constitutive relation between self and place in Place and Experience: A Philosophical Topography, Cambridge University Press, Cambridge, 1999.
31. For a comparable account of the way the land claims its native sons and daughters in the framework of an Aboriginal world, see Deborah Bird Rose, Dingo Makes Us Human, Cambridge University Press, Cambridge, 1992
32. and Nourishing Terrains, Australian Heritage Commission, Canberra, 1996.
33. From "The Old Man of Verona" by Claudian, circa 370-405, tr. Helen Waddell in Ivo Mosley (ed.) Earth Poems, Harper, San Francisco, 1996.
34. See Val Plumwood, Feminism and the Mastery of Nature, Routledge, London, 1993.
35. See Susan Bordo, "The Cartesian Masculinization of Thought" in Sandra Harding and Jean O'Barr (eds.), Sex and Scientific Inquiry, University of Chicago Press, Chicago, 1987.
36. Jessica Benjamin, Bonds of Love, Virago, London, 1990.
37. Edward Fullbrook and Kate Fullbrook, Simone de Beauvoir: A Critical Introduction, Polity, Malden Mass, 1998, for a very full account of her theory as dispersed throughout her writings. Alasdair MacIntyre offers a different version of the narrative self. See
38. Alasdair MacIntyre, After Virtue, Duckworth, London, 1981.
39. Arne Naess, "Self Realization: An Ecological Approach to Being in the World, "
40. and Bill Devall, "The Ecological Self" in Alan Drengson and Yuichi Inoue (eds.), The Deep Ecology Movement, North Atlantic Books, Berkeley, CA, 1995;
41. Warwick Fox, Towards a Transpersonal Ecology, Shambhala, Boston, 1990.
42. See "Community and the Ecological Self" in Freya Mathews (ed.), Ecology and Democracy, Frank Cass, London, 1996.
43. See For Love of Matter, op. cit.
44. Nevertheless bioregionalism has unquestionably laid the groundwork for the philosophy of nativism that is being developed here. The notion of the native, or of becoming native, is central to the work of Kirkpatrick Sale, Wendell Berry, Gary Snyder, and many others. Edward Goldsmith adapts indigeneity as a template for environmentalism in The Way: An Ecological Worldview, University of Georgia Press, Athens, 1998.
45. In Michael Vincent McGinnis (ed.), Bioregionalism, Routledge, London, 1999, a range of objections to bioregionalism and elaborations of it is also
46. Peter Read, Belonging: Australians, Place and Aboriginal Ownership, Cambridge University Press, Melbourne, 2000.
47. Susan Murphy makes a similar point in "Feel Free to Look Around", Blind Donkey: Journal of the Diamond Sangha, 18, 1, 1998 and reprinted in PAN (Philosophy Activism Nature), 2002.
48. This kind of objection to bioregionalism is made by Andrew Brennan, "Bioregionalism-a Misplaced Project?"
49. and Nina Witoszek and Peder Ankar, "The Dream of the Biocentric Community and the Structure of Utopias" in Worldviews, 2, 3, 1998.
50. See, for instance, the studies in David Seamon and Robert Mugerauer (eds.), Dwelling, Place and Environment: Towards a Phenomenology of Person and World, Nijhoff, Dordrecht, 1985.
51. Robin Eckersley raises this objection in Environmentalism and Political Thought, State University of New York Press, Albany, 1992.
52. In his classic work The Gift: Forms and Functions of Exchange in Archaic Societies, Cohen and West, 1970
53. Carolyn Merchant, Radical Ecology, Routledge, London, 1992.
54. Shiva, Staying Alive, Zed Books, London, 1988
55. and Vandana Shiva and Maria Mies, Ecofeminism, Spinifex, Melbourne, 1993.
56. David Skrbina, "Panpsychism as an Underlying Theme in Western Philosophy", Journal of Consciousness Studies 10(3), 2003, 4-46.
57. Similar points have been made by David Abram, Spell of the Sensuous, Vintage, New York, 1996
58. and more recently by Val Plumwood, Environmental Culture, Routledge, London, 2002.
59. Cameron and San Roque have written their own account of the event. See Craig San Roque and John Cameron, "Coming into Country: The Catalyzing Process of Social Ecology", PAN (Philosophy Activism Nature) 2, 2002.
60. In his essay, "The Journey Home" in Anthony Weston (ed.), An Invitation to Environmental Philosophy, Oxford University Press, Oxford, 1999, Jim Cheney speaks about the need for a "ceremonial" context for philosophy, by which I take him to mean something like the invocational context I describe here.
61. David Abram. In " Merleau Ponty and the Voice of Earth", (Environmental Ethics 10, Summer, 1988, pp 101-120), Abram speaks of Merleau Ponty's thought as having never quite left the city;
62. in The Spell of the Sensuous (Vintage, New York, 1997)
63. Willa Cather, Preface to Sarah Orne Jewett, The Country of the Pointed Firs, Jonathan Cape, London, 1927.
64. F. E. Peters, Greek Philosophical Terms: a Historical Lexicon, New York University Press, New York, 1967.
65. I have explained and analyzed this notion of eros at length in For Love of Matter, chapter 6, op cit.
66. See For Love of Matter, op. cit.
67. R. M. and C. H. Berndt, The World of the First Australians, Ure Smith, Sydney, 1964, p. 165.
68. See for instance Thomas Campanella, "The Lost Creek" in Terra Nova 1, 4, 1996, 113-19
69. and Robert Pyle, The Thunder Tree: Lessons from an Urban Wildland, Houghton Mifflin, Boston, 1993.
70. Peter Steinhart, "The Meaning of Creeks", Audubon, May, 1989, 22-23.
71. Another such adventure into the heart of the given is described by Roger Deakin in his book, Waterlog, Vintage, London, 2000.
72. Johann Wolfgang Von Goethe, Faust Part II, translated by Phillip Wayne, Penguin, London, 1959. p. 258.
73. John Anderson, The Forest Set Out Like the Night, Black Pepper, Melbourne, 1997, p. 13.
74. Michael Lafargue, The Tao of the Tao Te Ching: A Translation and Commentary, State University of New York Press, Albany, 1992, p. 102.
75. Richard Wilhelm (trans.), I Ching, Arkana, London, 1967, p. 115.
76. See Helen Penrose (ed.), Brunswick: One History, Many Voices, Victoria Press, Melbourne 1994, ch. 1.
77. Alan E. J. Andrews (ed.), Hume and Hovell 1824, Blubber Head Press, Hobart, 1981, p. 203.
78. See Kate Rigby, "The Politics of Pilgrimage", PAN (Philosophy Activism Nature), no. 1, 2000.
79. No Destination, Green Books, Devon, 1992.
80. Deborah Bird Rose, wDingo Makes Us Human, Cambridge University Press, 1992.
81. Harry Brewster, The River Gods of Greece: Myths and Mountain Waters in the Hellenic World, I. B. Tauris, New York, 1997. Why not honor it then in a mythic idiom-by deifying or otherwise personifying it? How might the Merri respond if we addressed her as a goddess?
82. See Robyn Davidson, Desert Places, Viking, New York, 1996, for an account of the history and culture of one group of such peoples.
83. G. Wilson Hall, The Kelly Gang: The Outlaws of the Wombat Ranges, G. Wilson Hall, Mansfield, 1879.
84. Quoted in Keith MacMenomy, Ned Kelly: The Authentic Illustrated Story, Currey O'Neill Ross, Melbourne, 1984, p. 11.
85. Deborah Bird Rose, Dingo Makes Us Human, Cambridge University Press, Cambridge, 1992.
86. Norm Gardner, A History of the Gardner Family and Life at Barramunga, Colin Greenwood, 1978.
87. Norm Gardner, A History of the Gardner Family and Life at Barramunga, Colin Greenwood, 1978;
88. Back to Barramunga, photocopy, 1990.
89. Norm Gardner, A History of the Gardner Family and Life at Barramunga, Colin Greenwood, 1978, p. 25.
90. Norm Gardner, Back to Barramunga, photocopy, 1990, p. 7.
91. Jack Loney, Otway Memories, A Marine History Publication, Geelong Vic., 1979.
92. See Paul Carter, The Lie of the Land, Faber and Faber, London, 1996.