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2020 •
Walking a good road of total destruction of total destruction itself is what I would call a wicked good road. It is not natural. Nature’s path never leads to total destruction. But this wicked good road adapts to the contexts of a world scared/sickened by the artificial total destruction we know as genocide to sweat the sickness from the system so that we can walk the wicked road through this world we have created back to an opening where we can renter the natural good road(s).
Like social justice, ecological justice is dependent upon cosmological and ontological justice (i.e. upon just worldview[s]). We cannot conceptualize a just relationship with the rest of nature without recourse to our basic assumptions concerning the nature of reality, and we cannot attain justice in our relationships with the rest of nature if we do not properly understand our relationship with nature as facilitated by Spirit (the Nothing-Infinite Eternal [NIE]). Like liberal democracy, which sought to render hierarchical-domineering social relationships as sustainable through manufacturing the illusion of freedom and agency, liberal environmental sustainability discourses have often simply sought to render the hierarchical relationships with nature that are portended by the 'man's dominion over earth' (Genesis 1)/ 'deliverance through conquest and colonization' (Warrior 1989) ontologies from which colonial-modern western consciousness and its systems of oppression like capitalism/communism were birthed as 'sustainable'-the Archons all too often want to 'sustain' nature so that their offspring can be delivered into the Promised Land of patriarchal 'manhood' through conquest and colonization of nature; (Haraway 1989) they want to 'sustain' nature so that their offspring can extract wealth (i.e. power) from our mother earth for generations to come. At the root of the Colonial-Modernist incarnation of the 'man's dominion over earth'/ 'deliverance through conquest and colonization' discourse lies the reduction of reality to passing time and physical space, the denial of the spiritual nature of 'the other', the illusory distinction between animate and inanimate, etc. This paper seeks to explore the essential relationship between understanding the underlying spiritual ecology of nature and the potential for ecological justice (i.e. non-hierarchical sustainability).
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