
Part Three will move us from the speculative and theoretical discussion of specters into more practical, ethical considerations. First, we need to think about why these encounters are necessary, and how to prepare for an ethically sound, constructive encounter.
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We cannot continue to live in ignorance of each other’s stories, or fail to hear the wailing of each other’s specters. What other specters haunt our landscape, our shared social and ecological flesh? Who struggles most under the weight of these legacies? Might this practice of listening to specters reshape our collective relationships to each other and the land? A whole haunted history is implicated in our traumatically fractured, complex present.
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If we wish to be re-bodied, made subjects, and called-into-being through our relationship to place, we must do so with the knowledge that the land holds the memory of suffering bodies, of exploitation, dispossession, abuse, lynching, poverty, and a whole host of other specters, all of which arose out of the wounds that are our collective history. We must be ready to listen to the voices of the specters haunting the land and our histories, even if those voices call out to some of us in rebuke.
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Our Ancestors realized our ties to the ocean time and time again, with the ocean represented as a goddess (Namaka) or god (Lir, ) dozens of times – in addition to non-human representations, such as dragons, snakes, monsters, etc.
But we don’t even need a separate name. He is the Ocean!!! Hear the ocean speak to you, mere mortal!
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