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RE-INHABITING THE ISLANDS - The University of North Carolina at ...

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To gain a sense <strong>of</strong> Snyder‘s situ<strong>at</strong>ion, I cross the continent to analyze the racially<br />

hybrid poetry <strong>of</strong> the Sargasso Sea‘s Derek Walcott. Snyder‘s subject position <strong>of</strong> white<br />

American masculinity significantly influences, and potentially interferes, with his<br />

ec<strong>of</strong>eminist performance. Walcott‘s work affects an ambivalent stance toward history and<br />

the lingering effects <strong>of</strong> colonialism, while Snyder more readily develops a syncretic<br />

vision <strong>of</strong> primitive and modern traditions. <strong>The</strong> p<strong>at</strong>h <strong>of</strong> colonial reconcili<strong>at</strong>ion from the<br />

position <strong>of</strong> the colonized is fraught with resentment and bitterness. Rob Nixon calls on<br />

authors to seek a middle way, as does theorist <strong>of</strong> New World poetics, George Handley,<br />

between the hybrid experiences <strong>of</strong> postcolonial and globalized selves and the<br />

unadulter<strong>at</strong>ed, ideally pristine, experience <strong>of</strong> the ecocritical wilderness. Discussing the<br />

postcolonial-ecocritical tension from the perspective <strong>of</strong> Ramachandra Guha‘s critique <strong>of</strong><br />

deep ecology in ―Radical Environmentalism and Wilderness Preserv<strong>at</strong>ion,‖ Cara Cilano<br />

and Elizabeth DeLoughrey confirm how problem<strong>at</strong>ic history can be for the experience <strong>of</strong><br />

being <strong>at</strong> home. Since Snyder begins where he does in San Francisco, his Regarding Wave<br />

and Turtle Island are quiet about this problem <strong>of</strong> history, but Omeros answers directly,<br />

them<strong>at</strong>izing the problem in the metaphor <strong>of</strong> a wound. <strong>The</strong> ability to let go <strong>of</strong> the<br />

contingent and anthropocentric situ<strong>at</strong>ion is a privileged ability. Cilano and DeLoughrey<br />

describe this tension as follows: ―the ecocritcal turn to originary n<strong>at</strong>ure can n<strong>at</strong>uralize<br />

diasporic Europeans in the landscape, <strong>of</strong>ten resulting in a powerful ontological claim th<strong>at</strong><br />

erases white complicity in the expansion <strong>of</strong> empire, not to mention ongoing indigenous<br />

presence‖ (73). Oppressed people, living in urban jungles, on dusty, unwanted tracts <strong>of</strong><br />

reserv<strong>at</strong>ion land, or worse, view deep ecology as an elitist movement because its<br />

proponents effectively ask them to give up the m<strong>at</strong>erial benefits <strong>of</strong> the developed world<br />

15

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