The Land: Difference between revisions

Revision as of 12:41, 1 March 2025

Donna Haraway argues, inspired by Ursula le Guin^[1], that the kind of stories we need telling in these times are not those of the Antropos. Not those of the capitalized Human in History and all the weaponized tools such a Human might carry, but those of the netbag, the basket, or any other concave shape. Such a netbag, or even a pair of cupped hands enables carrying things along, and receiving and giving away. Such exchange suggests ongoing stories of becoming with-; a collective making and unmaking of the world with ‘companion species’ as ‘kin’ (Haraway, 2003 ;^[2]. These stories acknowledge messy, earthbound, multispecies entanglements, rather than man-making tales of the single hero.

Whether it is replacing the runners of a qamutiq, collecting fish samples, or camping out next to a Weir. These events provide and require knowledge that cannot be disconnected from its connection to the land.

It is not so much that science and IQ would paint a complementary, but separate, picture of the land. It's that neither the land, nor IQ, nor western science about such land can exists in intelligible ways outside of their intra-dependent relationships. Any differentiation made between these knowledges and the land are artificial, not pre-determined.

Go outside, and touch some dirt.

Take a walk

Return to Cut 3: Meetings Spring 2022 Gjoa Haven

↑ Le Guin, U. K., & Haraway, D. J. (2019). The carrier bag theory of fiction (pp. 149-154). London: Ignota books.
↑ Haraway, D. J. (2016). Staying with the trouble: Making kin in the Chthulucene. In Staying with the Trouble. Duke University Press.

[1] Le Guin, U. K., & Haraway, D. J. (2019). The carrier bag theory of fiction (pp. 149-154). London: Ignota books.

[2] Haraway, D. J. (2016). Staying with the trouble: Making kin in the Chthulucene. In Staying with the Trouble. Duke University Press.

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-Donna Haraway argues, inspired by Ursula le Guin (1986), that the kind of stories we need telling in these times are not those of the Antropos. Not those of the capitalized Human in History and all the weaponized tools such a Human might carry, but those of the netbag, the basket, or any other concave shape. Such a netbag, or even a pair of cupped hands enables carrying things along, and receiving and giving away. Such exchange suggests ongoing stories of becoming with-; a collective making and unmaking of the world with ‘companion species’ as ‘kin’ (Haraway, 2003 ; 2016). These stories acknowledge messy, earthbound, multispecies entanglements, rather than man-making tales of the single hero.
+Donna Haraway argues, inspired by Ursula le Guin<ref>Le Guin, U. K., & Haraway, D. J. (2019). The carrier bag theory of fiction (pp. 149-154). London: Ignota books.</ref>, that the kind of stories we need telling in these times are not those of the Antropos. Not those of the capitalized Human in History and all the weaponized tools such a Human might carry, but those of the netbag, the basket, or any other concave shape. Such a netbag, or even a pair of cupped hands enables carrying things along, and receiving and giving away. Such exchange suggests ongoing stories of becoming with-; a collective making and unmaking of the world with ‘companion species’ as ‘kin’ (Haraway, 2003 ;<ref>Haraway, D. J. (2016). Staying with the trouble: Making kin in the Chthulucene. In Staying with the Trouble. Duke University Press.</ref>. These stories acknowledge messy, earthbound, multispecies entanglements, rather than man-making tales of the single hero.
 Whether it is replacing the runners of a qamutiq, collecting fish samples, or camping out next to a Weir. These events provide and require knowledge that cannot be disconnected from its connection to the land.