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1 files changed, 80 insertions, 8 deletions

diff --git a/subnature.otx b/subnature.otx
index a39490f..957b815 100644
--- a/subnature.otx
+++ b/subnature.otx
@@ -830,8 +830,8 @@ and political processes.\fnote{32}
 
 The dynamic of global development and the counter-potential
 of eco-development and re-inhabitation defines a conflict potential
- central to the current international economic development
-  as well as internal to core nation-states. For example in
+central to the current international economic development
+as well as internal to core nation-states. For example in
 the United States the energy crisis era has resulted in regions
 that have been designated \dq{zones of national sacrifice} (by the
 National Academy of Science). In these areas, such as
@@ -842,21 +842,93 @@ domination exercised by corporations over the life chances
 of mountaineers and Indians has been hidden behind the
 claims that these areas are the major coal and uranium resources
 of the country. In both cases, the images of dq{backward cultures}
- and the need to integrate the regions into the national
+and the need to integrate the regions into the national
 economy are used to justify a colonial practice thar basically
 leaves the area's people more dependent and their land
 irreversibly damaged. In both areas, resistance to ecological
 destruction and re-affirmation of ethnic identity create movements
- for protection of rural and\slash or tribal culture. These
+for protection of rural and\slash or tribal culture. These
 areas (and others such as parts of the northwest) are the
 internal third worlds of the United States and represent critical
- bioregions where central economic policy directly contradicts
-  the needs of human survival. Here, as in other colonized
+bioregions where central economic policy directly contradicts
+the needs of human survival. Here, as in other colonized
 parts of the world, the possibility of \e{human} survival (and
 ecosystem sustainability) does not depend upon administrative
- and economic rationalizations, but upon the democratization
-  of knowledge and tools on the one hand and the
+and economic rationalizations, but upon the democratization
+of knowledge and tools on the one hand and the
 activation of rehabitation and decolonization movements on
 the other.
 
+The scope of a truly universalizable emancipatory practice
+requires a systematic recognition of the ecologically sustainable
+forms of production and appropriation of traditions. Both
+economic liberalism and Marxist socialism remain hopelessly
+rooted in 19\textsuperscript{th} century assumptions of nature as an infinite
+reservoir of resources and infinitely manipulable as the progress
+ of technical knowledge provides more and more power
+over nature. These ideologies are equally blind to ecology,
+subsistence forms, and the possibilities of the critical
+re-appropriation of tradition. In the United States there are
+potentialities for activating indigenous traditions that have a
+libertarian cultural surplus for justifying the empowering of
+people, the identification with place, and local and ethnic
+identity.
+
+This raises the issue of \dq{cultural nationalism} which the
+left sees as identifications with particularistic identities that
+are potentially \dq{reactionary.} In this light, the recent statement
+by the Sioux Indian spokesman Russell Means at the
+1980 Black Hills Survival Gathering voices a response to this
+logic:
+
+\Q{Revolutionary Marxism is committed to even further perpetuation
+and perfection of the very industrial process which destroys
+us all. It offers only to \dq{redistribute} the results---the money,
+maybe\ld
+
+So, in order for us to really join forces with Marxism, we American
+Indians would have to accept the national sacrifice of our
+homeland; we would have to commit cultural suicide\ld
+
+\ld I hear revolutionary Marxists saying that the destruction of
+the environment, pollution, and radiation will all be controlled\ld
+Do they know how these things will be controlled? No, they
+simply have faith science will find a way\ld\ Science has become
+the new European religion for both capitalists and Marxists; they
+are truly inseparable\ld
+
+All European tradition\ld\ has conspired to defy the natural order
+of things. Mother Earth has been abused, \ld and this cannot go
+on forever\ld\ Mother Earth will retaliate, the whole environment
+will retaliate, and the abusers will be eliminated. Things come full
+circle\ld\ \e{That's} revolution, And that's a prophecy ot my people, of
+the Hopi people\ld\ American Indians have been trying to explain
+this to Europeans for centuries.\fnote{33?}}
+
+Other voices from internally colonized sectors of this
+country speak the same vision, albeit in different traditional
+symbols:
+
+\Q{A healthy culture is a communal order of memory, insight, value,
+work, conviviality, reverence, aspiration, It reveals the human
+necessities and the human limits, It clarifies our inescapable
+bonds to the earth and to each other\ld\ A culture cannot survive
+long at the expense of either its agricultural or its natural sources. .
+The word \dq{agriculture,} after all; does not mean \dq{agriscience,}
+much less \dq{agribusiness.} It means \dq{cultivation of land.} And
+\dq{cultivation} is at the root of the sense both of \dq{culture} and
+\dq{cult.} The ideas of tillage and worship are thus joined in culture,
+And these words come from an Indo-European root meaning
+both \dq{to revolve} and \dq{to dwell.} To live, to survive on the earth,
+to care for the soil and to worship, are all bound at the root to the
+idea of a cycle\ld\ If we corrupt agriculture we corrupt culture, for
+in nature and within certain invariable social necessities, we are
+one body...\fnote{34}}
+
+It is my contention that the Sioux spokesman and the poet
+from Kentucky both speak for the same American future and
+presuppose the same notion of time's order in nature. In tha
+way they are both involved in the cultivation of an ecologically
+ rational society, which a little reflection on time's order
+in nature implies.