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Extra info for Political Spirituality in an Age of Eco-Apocalypse: Communication and Struggle Across Species, Cultures, and Religions

Example text

This divine imperative to “wander” the region of subsequent promise as an Aramean cimarron (as Quaker goatherding, desert-dwelling, sanctuary activist Jim Corbett reminds us is the meaning of the Hebrew word ‘obed [with an aleph])—is actually an order to go “wild” (Corbett, 2005, 108, 120; and 1991, 4). It entails fleeing the desiccating deformities of urban and urbane civility, whose epitome is the domesticated ‘obed (with an ayin) or “slave,” in favor of a life lived with herd animals out on the steppe.

For Elias, this modern habituation reconstitutes us as what he calls homo clausus. We emerge in history as the great enclosed ones—increasingly walled off from the Bakhtinian “grotesque body” of the Middle Ages, which was routinized and licensed to exchange substance with other open bodies in regular ritual happenings like the Feast of Fools or May Day celebrations (Mennell and J. Goudsblom, 1998, 269; Bakhtin, 1984, 11, 27, 32, 84). Instead we stake our lives on a huddled existence inside an “individualized” identity.

Ventrioloquized through a human imagination such as mine it sounds thus: “Halt and listen! You are not the only being present here. We have something to say. Indeed, we have been talking all the way along the time line and you used to be able to hear. In fact, you cannot be you if you cannot hear us. If our very pheromones are to your anemic postmodern nostrils only so much stench, as Agent Smith snorted over the sweating head of Morpheus, then indeed Matrix is right. ” If human identity is fundamentally dialectical, gradually constructing itself in a crucible of negotiation with its quintessential others, then we could track human development as having “progressed” over its time on the planet through three gradually shifting moments: 1.

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