<div dir="ltr"><div class="gmail_quote" dir="auto"><blockquote class="gmail_quote" style="margin:0 0 0 .8ex;border-left:1px #ccc solid;padding-left:1ex"></blockquote><div dir="auto"><br></div><div dir="auto">so lovely to hear more about your projects, WhiteFeather. what became of your prayer bundles? what you describe seems like an incredibly important step & integral element of practicing a ruderal witchcraft: :: the slowness and conjuring of tools and mechanisms for <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">encouraging</span> healing, nurturing <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">and</span> regenerative magic- processes that may not ultimately be funded or chosen to be supported in this way <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">by or </span>within the capitalist regime. </div><div dir="auto"><br></div><div dir="auto">i wonder how others feel about this, and if part of this work <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">in coagulating a practice of ruüderal wtchcraft </span>is to develop / expand a means of re-valuation that can be tied to beings<span class="gmail_default" style="font-family:arial,helvetica,sans-serif">-</span>with or of the ruderal<span class="gmail_default" style="font-family:arial,helvetica,sans-serif">?</span><span class="gmail_default" style="font-family:arial,helvetica,sans-serif"> that </span>which may not regard accumulation / ownership, and instead focus on a care of multispecies others<span class="gmail_default" style="font-family:arial,helvetica,sans-serif"></span>.<span class="gmail_default" style="font-family:arial,helvetica,sans-serif"> </span></div><div dir="auto"><br></div><div dir="auto">i believe in the ruderal as <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">magnificently</span> queer<span class="gmail_default" style="font-family:arial,helvetica,sans-serif">, non-gendered</span> and nonlinear<span class="gmail_default" style="font-family:arial,helvetica,sans-serif"> multi-spatial places</span><span class="gmail_default" style="font-family:arial,helvetica,sans-serif">, capable of slowing-time if we allow ourselves to be immersed. </span>as a glimmer of that which may be possible on a wider/ longer <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">time </span>scale<span class="gmail_default" style="font-family:arial,helvetica,sans-serif">,</span> to your earlier mention, Oliver— which may very well not include humans<span class="gmail_default" style="font-family:arial,helvetica,sans-serif">. to me this is the most un-romantic idea for us, as humans</span>. yes, the reality <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">of now </span>is that because <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">the edges</span> <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">are</span> fleeting and interstitial space<span class="gmail_default" style="font-family:arial,helvetica,sans-serif">s</span> of cracking<span class="gmail_default" style="font-family:arial,helvetica,sans-serif">s-open </span>beside <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">patriarchal or constructed spaces (including built or designated "commons")</span>, all kinds of bits and nodes <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">which</span> are in disarray and de-monetized <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">/</span> unwanted<span class="gmail_default" style="font-family:arial,helvetica,sans-serif"> arrive there to cohabitate & collaborate</span>. that these spaces accumulate the spent materials of human activities including waste and contaminants, shows how ripe they are for human<span class="gmail_default" style="font-family:arial,helvetica,sans-serif"> care and attention. we all need to clean up the mess that we're making of this place.</span></div><div dir="auto"><br></div><div dir="auto">i see <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">the </span>ruderal as akin to some elements at the base of a very large hot compost windrow- a layer of slowly decomposing wood chips made from hundred-year old<span class="gmail_default" style="font-family:arial,helvetica,sans-serif"> elm </span>trees <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">who</span> have been fractured into millions of pieces<span class="gmail_default" style="font-family:arial,helvetica,sans-serif">. </span>as they lie at the bottom or base of the pile where they provide structure, aeration and<span class="gmail_default" style="font-family:arial,helvetica,sans-serif"> a base to catch seepage of moisture, they</span> do not wholly break down in this first go around<span class="gmail_default" style="font-family:arial,helvetica,sans-serif">.</span> they are recycled <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">many</span> times, sometimes becoming incorporated into the middle of the pile- breaking down a little bit more each time and bringing with them to each new <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">pile</span>, the microorganisms <span class="gmail_default" style="font-family:arial,helvetica,sans-serif">and being-ness or wisdom </span>from all piles before.</div><div dir="auto"><br></div></div></div><div><div><div class="gmail_quote"><div dir="auto"><br></div><blockquote class="gmail_quote" style="margin:0px 0px 0px 0.8ex;border-left:1px solid rgb(204,204,204);padding-left:1ex"><br>
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----------empyre- soft-skinned space----------------------<br>
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Today's Topics:<br>
<br>
1. Re: RUDERAL WITCHCRAFT (Oliver Kellhammer)<br>
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Message: 1<br>
Date: Thu, 7 Nov 2019 13:48:36 -0500<br>
From: Oliver Kellhammer <<a href="mailto:okellhammer@gmail.com" target="_blank">okellhammer@gmail.com</a>><br>
To: soft_skinned_space <<a href="mailto:empyre@lists.artdesign.unsw.edu.au" target="_blank">empyre@lists.artdesign.unsw.edu.au</a>><br>
Subject: Re: [-empyre-] RUDERAL WITCHCRAFT<br>
Message-ID:<br>
<<a href="mailto:CAMUQEHp-xeGqZvWYP9ff7aODLks%2B6BnWkpVnm9pw%2BNgZOvH8qQ@mail.gmail.com" target="_blank">CAMUQEHp-xeGqZvWYP9ff7aODLks+6BnWkpVnm9pw+NgZOvH8qQ@mail.gmail.com</a>><br>
Content-Type: text/plain; charset="utf-8"<br>
<br>
As someone who uses 'him/his' pronouns, I was wondering what thoughts<br>
others might have on Sylvia Federici's observations that the unenclosed<br>
commons were historically spaces that, while not specifically feminized,<br>
were vital as means of production for women who, excluded from property<br>
relations (less title to land, less social power), depended on the commons<br>
for subsistence, autonomy and sociality? Herbs (for food, medicine and<br>
witchery), berries, mushrooms, dye plants and so forth) would be typical<br>
resource the commons could offer, as would be the availability of a social<br>
space outside of the patriarchy. Is the ruderal all that is left of the<br>
commons after capitalism has metabolized it by extracting the most readily<br>
commodifiable resources and contaminated it with its tailings? What is the<br>
potential for the ruderal as a feminized space? A queer space? A space<br>
outside of patriarchy?<br>
Then there is the issue of contamination which affects the poor and the<br>
young disproportionately. Back in the '80s in Toronto, I did some<br>
phytoremediation work using buckwheat cover crops to attempt to extract<br>
lead from the contaminated soil in a working-class neighbourhood close to a<br>
lead smelter.<br>
<a href="http://www.oliverk.org/art-projects/land-art/lead-down-the-garden-path" rel="noreferrer" target="_blank">http://www.oliverk.org/art-projects/land-art/lead-down-the-garden-path</a> .<br>
Mel Chin's work in Flint echoed this some years later and there are several<br>
other artists operating in this sphere. The people who suffered the worst<br>
health effects were inevitably poor women and their children. So perhaps we<br>
should be cautious about overly romanticize the ruderal. It can be an<br>
emancipatory space or a space of menace and contamination. Thoughts?<br>
<br>
O.<br>
<br>
O.<br>
<br>
On Wed, Nov 6, 2019 at 2:44 PM WhiteFeather <<a href="mailto:whitefeather.hunter@gmail.com" target="_blank">whitefeather.hunter@gmail.com</a>><br>
wrote:<br>
<br>
> ----------empyre- soft-skinned space----------------------<br>
> Thank you, Margaretha - I'm so inspired here.<br>
> I very much agree that nuanced time considerations are an important aspect<br>
> of this work, particularly when considering 'wastelands' and their<br>
> counterparts, protected areas.<br>
> Two projects I undertook last year sought to enrich understandings of two<br>
> different locations by using related conceptualizations of time:<br>
><br>
> In one location, Northern Finland, I investigated the eco-political<br>
> conflict zone of Kilpisj?rvi, and sought to develop a concept of<br>
> 'lichenological time' - that is, time as observed through the tenacious<br>
> lifespans of the sensitive lichen species native to this (sub)arctic<br>
> region, in relationship with the cultural and human rights of the<br>
> indigenous S?mi people who inhabit and traverse the landscape there. The<br>
> hills, fells and fjords of the region have long been subject to a series of<br>
> conflicts, littered with artifacts of war: broken concrete structures<br>
> bespeckled with lichen crusts, bones in the streams (supposedly), and<br>
> territorial fences between nationalities that fragment reindeer migratory<br>
> habitats and limit their food supply, which happens to be exclusively<br>
> lichen. Reindeer are the central cultural signifiers and livelihood of the S<br>
> ?mi. The pressing conflict I encountered was between S?mi herders and<br>
> population biologists/ ecologists in Kilpisj?rvi who sought to increase<br>
> fencing in order to 'protect' ecological pockets of landscape from the<br>
> herds of reindeer adapting new migratory deviations around the obstacles<br>
> that had been erected already.<br>
> Lichen has an enzymatic quality of slowly digesting some of the longest<br>
> standing members of the ecological landscape: rocks and stones and also<br>
> artifacts of humanity. Some time before I arrived in S?pmi (the S?mi<br>
> territory that includes northern Finland, as well as Norway, Russia and<br>
> Sweden), the Norwegian government had made the decision to water-blast all<br>
> of the lichen colonies off of rocks with petroglyphs, so that they would be<br>
> made more visible for tourist attraction. I understood lichenological time<br>
> as that of prolonged witness and of slow interchange. Biologists understood<br>
> lichenological time in terms of sustainable growth rates for ecological<br>
> preservation within compartmentalized spaces (despite the desire to delimit<br>
> that preservation to only species they were interested in, not species that<br>
> transgressed the boundaries of their assigned compartments). Governments<br>
> understood lichenological time as a threat to industry. S?mi understood<br>
> lichenological time as vital to survival.<br>
><br>
> In the second location, in eastern Canada (Halifax), I was investigating<br>
> bioremediation in the form of a microbial inoculant. Specifically, I was<br>
> working at a legacy gold mine tailings site, a veritable 'wasteland' of<br>
> golden sand laden with arsenic and mercury since the late 1800s. The<br>
> current government had decided that the tailings still had great potential<br>
> value, since over 40% of the gold from the original ore still remained in<br>
> them, though they were too toxic to re-process. I worked with an<br>
> environmental scientist who specializes in phytoremediation using goldenrod<br>
> species with chemical additives, but she was interested in my work with a<br>
> species of bacteria that thrives in metal-polluted soils, reduces mercury<br>
> through enzymatic processes and produces 24k gold as a metabolic byproduct<br>
> (yes, alchemical, indeed). My initial experiments showed new bacterial<br>
> activity in the sterile soil samples I'd inoculated in the lab (these gold<br>
> mine tailings were, I discovered, devoid of any microbial life), but my<br>
> intentions were purely artistic and poetic - I planned a performative<br>
> gesture of 'inoculating' the site with a few prayer bundles containing live<br>
> microbes that might return some gold to the soil over an expanse of<br>
> geological time. The viability of this action would likely be nil within<br>
> any industrial timeframe or single human lifetime, and my concept included<br>
> the consideration of geocultural time in revivifying the tailings. I had<br>
> been consulting with a Mi'kmaq curator (indigenous to Nova Scotia and New<br>
> Brunswick) about the cultural landscape where the tailings were deposited<br>
> and his explanation, too complex to explain fully here, detailed the<br>
> irrevocable co-evolution of his people and landscape, and he ultimately<br>
> impressed upon me that any significant change to the landscape meant a deep<br>
> psycho-spiritual impact on the Mi'kmaq people, among other impacts. In the<br>
> end, my scientist collaborator put the kybosh on my research. A new<br>
> partnership had been formalized between one of her research associates and<br>
> the government, to the tune of a million dollar grant to attempt<br>
> industrial-scale bioremediation of the gold mine tailings using a silica<br>
> additive (which is itself toxic to animals in large quantities) so that the<br>
> tailings could be reprocessed and the remaining gold extracted. My<br>
> inoculated prayer bundles were sadly never buried and the spell of<br>
> industrialism remained unbroken.<br>
><br>
> The slow metabolism of time, through species both native and introduced,<br>
> seems anathema to capitalist interests.<br>
> Might this be a core mode of ruderal witchcraft, then: crafting in the<br>
> interstices of polychronic time-scapes? Or you said, Oliver, perhaps<br>
> engaging with, "playing out a longer game of earth repair that may or may<br>
> not include us."<br>
><br>
> WhiteFeather<br>
><br>
> On Wed, Nov 6, 2019 at 12:12 PM margaretha haughwout <<br>
> <a href="mailto:margaretha.anne.haughwout@gmail.com" target="_blank">margaretha.anne.haughwout@gmail.com</a>> wrote:<br>
><br>
>> ----------empyre- soft-skinned space----------------------<br>
>> Greetings all,<br>
>><br>
>> And WhiteFeather so great you dropped in, and your research sounds<br>
>> amazing. Magic and witchery as a way of knowing is essential to this<br>
>> conversation -- I am so eager to hear more about your work. It makes me<br>
>> think about:<br>
>><br>
>> - ways of knowing ruin: plants that tell about disturbance, toxins,<br>
>> human activity, certain peoples<br>
>> - ways of knowing the future: plants used in divination like yarrow<br>
>> stalks for the iChing or yarrow flowers under the pillow, or runes carved<br>
>> into beech branches; plant behavior as predictive technology<br>
>> - ways of knowing our selves and each other, our bodily processes, our<br>
>> dreams, as vector of exchange...<br>
>> - ways of knowing place and relationship, complexity, solidarity<br>
>><br>
>> - healing technology, communication technology, resource exchange<br>
>><br>
>> Some other magickal musings:<br>
>> In between city buildings, in empty lots, in the gaps in the cement, the<br>
>> squares of soil for street trees and dog shit, on the sides of highways,<br>
>> and dusty strip malls, in traffic triangles, on the edges of mono-crop<br>
>> agriculture, between heaving cracks of old post-industrial lots, and<br>
>> abandoned factories?. evidence of the past 500 years of catastrophe<br>
>> unfolds. 'Weeds' tear through these interstitial places, rapidly spread<br>
>> seed, break up or bind together soils, offer nutrients, and play host to<br>
>> insects and other outcasts of modernity.<br>
>><br>
>> We, the inheritors of colonial and capitalist legacies, try not to *see*<br>
>> these abject/ transitory/ wasted/ intermediary sites as anything other than<br>
>> an unpleasant interruption in our journey to another, ?better,? place. When<br>
>> we do encounter these places with any kind of pragmatism, it is with an eye<br>
>> to take it back in time or to advance it forward -- both imaginary<br>
>> temporalities that breed more wasteland. See Walter Benjamin?s IX theses in<br>
>> Theses on the Philosophy of History. These wastelands are born of<br>
>> catastrophes that have harsh temporalities at their core: future<br>
>> temporalities that privilege progress and an emancipatory future, and that<br>
>> wax nostalgic for an untouched nature of the past that never grieves the<br>
>> violence and devastation of colonization. Our unfolding and cascading<br>
>> catastrophe is born of denial. Denial of difference, of reciprocity, of the<br>
>> moral claims of the past. And yet, the very ruins most of us wish to evade<br>
>> are waiting to be noticed, waiting for us to reckon with weeds, toxins,<br>
>> boulders, pasts -- in resistance, solidarity, recuperation, relationship,<br>
>> reciprocity.<br>
>><br>
>> So ruderal witchcraft might have an important intervention into time and<br>
>> speed. Can we slow down time with this work?<br>
>><br>
>> M<br>
>><br>
>> --<br>
>> <a href="http://beforebefore.net" rel="noreferrer" target="_blank">beforebefore.net</a><br>
>> --<br>
>><br>
>><br>
>><br>
>><br>
>> On Tue, Nov 5, 2019 at 4:23 PM Marisa Prefer <<a href="mailto:marisa@pioneerworks.org" target="_blank">marisa@pioneerworks.org</a>><br>
>> wrote:<br>
>><br>
>>> ----------empyre- soft-skinned space----------------------<br>
>>><br>
>>> So excited to be in conversation here- many thanks, Margaretha, Oliver<br>
>>> and others, for inviting a feral multi-species-ness to convene in this<br>
>>> digital space in a time when the relationships between physical and<br>
>>> ethereal matter feels increasingly slippery.<br>
>>><br>
>>> I am slowly gathering steam that builds around this waxing moon in<br>
>>> Capricorn; I write from a low-lying seaside community in Red Hook,<br>
>>> Brooklyn; near the harbor where we recently gathered to honor the ocean<br>
>>> waters in this seventh year after strong floods (unprecedentedly for our<br>
>>> times) blanketed streets and sidewalks. Are they not simply waters in<br>
>>> pursuit of reclaiming their home, that has been concretized by humankind?<br>
>>> Much of Red Hook is built on landfill, atop a salt marsh estuary that was<br>
>>> once full of the 'native' Salt meadow cordgrass, or spartina.<br>
>>><br>
>>> Spartina now blankets many of the wetlands across the eastern US, and is<br>
>>> feared as an 'invasive', although it is often also endemic to nearby<br>
>>> regions where it stands. It thrives alongside polluted wetlands, spreading<br>
>>> by its roots, sending signals to encourage microbial life below ground. The<br>
>>> linguistic demarcation of binaries (native v. invasive) as related to<br>
>>> control or valuation / eradication of plant beings sets a tone similar to a<br>
>>> common us vs. them dynamic, a reminder of the structural logic that was<br>
>>> employed by the cultural purges of the early modern European witch-hunts,<br>
>>> and is all too familiar in American politics around gender and cultural<br>
>>> variances. Though humans have created drug compounds extracted from<br>
>>> phytochemicals found within plants, we do not know them by their names. The<br>
>>> hemorrhaging of connective tissue between consuming and experiencing plants<br>
>>> is a wound that can (must) be treated, locally.<br>
>>><br>
>>> In searching for the incantatory amongst the edges; I find many of the<br>
>>> plants that APRIORI has created signs for? in the slivers of soil in<br>
>>> sidewalks and alongside street side tree-pits. This landscape that has been<br>
>>> re-inundated with saltwater is, in its seventh year, full of ruderal plant<br>
>>> magic - a derelict ecotone where plastic bags soaked with pet dander cling<br>
>>> to Knotweed, Mugwort, and Plantain whose roots exude organic compounds into<br>
>>> soil helping to bind carbon from the atmosphere. Empty lots radiate with<br>
>>> this intermingling; Seaside goldenrod, Jimson weed, Mullein, Evening<br>
>>> primrose - which all thrive in sandy, disturbed, salty soils, are<br>
>>> "following us" as armenian-american writer, activist, herbalist, and one of<br>
>>> my dear teachers, Rosemary Gladstar says of her favorite plant beings (the<br>
>>> 'weeds')? they're ones that are right there when and because we need them.<br>
>>><br>
>>> I cultivate the 'weeds' that live in the streets of my neighborhood-<br>
>>> growing them in rich humus in raised beds far from immobile heavy-metal<br>
>>> contaminants that lie dormant within human-altered soils of Red Hook's once<br>
>>> fertile red clay- (for which it gathered its name) to make decoctions with<br>
>>> their leaves, stems, fruits, roots and seeds. Many of these plant elixirs<br>
>>> are macerating on my shelf, waiting to be strained for next year's<br>
>>> allergies, inflammation, coughs and infections. I share them with fellow<br>
>>> city dwellers; neighbors, friends, and strangers. I believe that the term<br>
>>> 'weeds' is more of a descriptor for a human's state of mind than a name for<br>
>>> a category of plant- an act of deeming a plant who is growing where a human<br>
>>> wishes they wouldn't. But feel it is important to recognize how humans have<br>
>>> demoralized them merely for holding this transitory space, the queers and<br>
>>> in-betweens who reclaim the streets as a vibrant, messy places for all<br>
>>> kinds of phenotypes to gather.<br>
>>><br>
>>> To cultivate the 'weeds' might be seen as an unpopular tactic, eschewing<br>
>>> the neat and narrow rows of kale and brussels sprouts, (is it me, or did<br>
>>> brussels get a PR team this year like kale did back in 2010?) but perhaps<br>
>>> it is those who hold the hold the powers to thrive amidst, that are the<br>
>>> technologies (and are extracted for use in our technologies) who remind us<br>
>>> of the presence of magic within all beings.<br>
>>><br>
>>> I aim to practice the work of taking more time sensing in these 'weedy'<br>
>>> spaces, - for feeling the prickliness of Japanese hops as they catch on my<br>
>>> skin, sending me nerve-numbing medicine as I try to pull them from the<br>
>>> fence. As the spines of get stuck in our arms and fingers, can we be (with)<br>
>>> them, embodied at the edges? before pulling them out?<br>
>>><br>
>>><br>
>>> *Marisa Prefer *<br>
>>> *(they, them, their)<a href="http://invisiblelabor.org" rel="noreferrer" target="_blank">invisiblelabor.org</a> <<a href="http://invisiblelabor.org/" rel="noreferrer" target="_blank">http://invisiblelabor.org/</a>>*<br>
>>><br>
>>><br>
>>> On Mon, Nov 4, 2019 at 11:13 PM Oliver Kellhammer <<a href="mailto:okellhammer@gmail.com" target="_blank">okellhammer@gmail.com</a>><br>
>>> wrote:<br>
>>><br>
>>>> ----------empyre- soft-skinned space----------------------<br>
>>>> Yes to the 'rudeness' and category-defying ferality! One of the things<br>
>>>> that can be maddening to purists is the Interzone between the ruderal and<br>
>>>> indigenous, the hyper-ecologies that self assemble into novel ecosystems. I<br>
>>>> have fond memories of stumbling through a Superfund site next to the<br>
>>>> Willamette River near Portland and coming upon the indigenous Madrone and<br>
>>>> Cottonwood trees growing cheek to cheek with Paulownia and Robinia.<br>
>>>> Red-tailed hawks and western fence lizards took advantage of the thermal<br>
>>>> opportunities afforded by weedy expanses of abandoned pavement, while<br>
>>>> homeless folks made funeral pyres of salvaged electrical wire with which to<br>
>>>> burn off the insulation before selling it for recycling. Yet toxins were<br>
>>>> leaching into the water table and the fish were too contaminated for<br>
>>>> healthy consumption.<br>
>>>><br>
>>>> The ruderal may be empowering but not perhaps for those that ruined it.<br>
>>>> Yet the ruderal is playing out a longer game of earth repair that may or<br>
>>>> may not include us.<br>
>>>><br>
>>>><br>
>>>><br>
>>>><br>
>>>><br>
>>>> On Mon, Nov 4, 2019 at 10:57 PM WhiteFeather <<br>
>>>> <a href="mailto:whitefeather.hunter@gmail.com" target="_blank">whitefeather.hunter@gmail.com</a>> wrote:<br>
>>>><br>
>>>>> ----------empyre- soft-skinned space----------------------<br>
>>>>> Hello, empyrites!<br>
>>>>> I can't express how excited I am to see this topic of discussion come<br>
>>>>> up here, and to learn from you in this shared space, about what magic and<br>
>>>>> witchcraft mean from your different contexts and positions. My current PhD<br>
>>>>> research is very much centred in practice-based (witch)craft, in<br>
>>>>> relationship with biotechnology (I have a practical background in cellular<br>
>>>>> and microbiology), and of course with a very keen eye on feminist<br>
>>>>> witchcraft historians such as Federici, also Barbara Ehrenreich and Dierdre<br>
>>>>> English before her, as well as favourite feminist technophile philosophers,<br>
>>>>> such as Donna Haraway, and very (most?) importantly, other (bio)tech-witch<br>
>>>>> practitioners.<br>
>>>>><br>
>>>>> I'm very much interested in 'troubling' scientific narratives and<br>
>>>>> methodologies through practice and philosophy, where they historically and<br>
>>>>> contemporaneously intersect with mammalian bodies/selves especially, but<br>
>>>>> also expanding this to better reflect multiple senses of<br>
>>>>> other-worldliness--including deviants, hybrids and more-than-mammals (for<br>
>>>>> example, microbes essential to the nutrient uptake and growth of our plant<br>
>>>>> foods/medicines as well as those that emerge, feeding on and reducing<br>
>>>>> toxicity in spaces such as the 'ruderal').<br>
>>>>><br>
>>>>> What a magnificent word ruderal is, for it contains the word, *rude*.<br>
>>>>><br>
>>>>> Some of the most rude experiences I've had in the field have been with<br>
>>>>> regards to confronting ideologies around ecosystems and ?protected?<br>
>>>>> (pristine/pure) areas, particularly where privileged systems of knowledge<br>
>>>>> production influence policy that restricts, undermines and suppresses<br>
>>>>> lived/embodied/anecdotal knowledges, when those knowledges run counter to<br>
>>>>> capitalist imperatives. I can expand more on these experiences later where<br>
>>>>> there is interest or opportunity.<br>
>>>>><br>
>>>>> So looking forward to reading everything,<br>
>>>>> WhiteFeather Hunter<br>
>>>>> :::she/her:::<br>
>>>>> _______________________________________________<br>
>>>>> empyre forum<br>
>>>>> <a href="mailto:empyre@lists.artdesign.unsw.edu.au" target="_blank">empyre@lists.artdesign.unsw.edu.au</a><br>
>>>>> <a href="http://empyre.library.cornell.edu" rel="noreferrer" target="_blank">http://empyre.library.cornell.edu</a><br>
>>>><br>
>>>><br>
>>>><br>
>>>> --<br>
>>>> <a href="http://www.oliverk.org" rel="noreferrer" target="_blank">http://www.oliverk.org</a><br>
>>>> twitter: @okellhammer<br>
>>>> mobile: 917-743-0126<br>
>>>> skype: okellhammer<br>
>>>><br>
>>>><br>
>>>> _______________________________________________<br>
>>>> empyre forum<br>
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>>>> <a href="http://empyre.library.cornell.edu" rel="noreferrer" target="_blank">http://empyre.library.cornell.edu</a><br>
>>><br>
>>> _______________________________________________<br>
>>> empyre forum<br>
>>> <a href="mailto:empyre@lists.artdesign.unsw.edu.au" target="_blank">empyre@lists.artdesign.unsw.edu.au</a><br>
>>> <a href="http://empyre.library.cornell.edu" rel="noreferrer" target="_blank">http://empyre.library.cornell.edu</a><br>
>><br>
>> _______________________________________________<br>
>> empyre forum<br>
>> <a href="mailto:empyre@lists.artdesign.unsw.edu.au" target="_blank">empyre@lists.artdesign.unsw.edu.au</a><br>
>> <a href="http://empyre.library.cornell.edu" rel="noreferrer" target="_blank">http://empyre.library.cornell.edu</a><br>
><br>
> _______________________________________________<br>
> empyre forum<br>
> <a href="mailto:empyre@lists.artdesign.unsw.edu.au" target="_blank">empyre@lists.artdesign.unsw.edu.au</a><br>
> <a href="http://empyre.library.cornell.edu" rel="noreferrer" target="_blank">http://empyre.library.cornell.edu</a><br>
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twitter: @okellhammer<br>
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End of empyre Digest, Vol 176, Issue 6<br>
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