embedding one’s subjectivity into an ancestral present-past and an ecologically
extended present-future, our sense of subjectivity becomes complicated: within
this ‘vast, coextensive materiality’ the ‘self becomes unrecognizable’. This does
not mean the self disappears, but rather that she is dispersed through waterways
of mutual imbrications. While the risk of such a transcorporeal politics of
location is the complication of a feminism’s traditional focus on human bodies,
the reward is both an expanded ontological understanding of the subject and a
new ethics of accountability to ourselves, but also to more-than-human
communities (Alaimo, 2010: 23–24)
Voyaging becomes an ideology - waves of knowing a seascape epistemology
do we see the Atlantic
debris as possibilities for reshaping our relationship to the waterbodies, unravelling stories that connect us, pieces washed on shore given to serve as material memory of another time.
One of the most difficult problems for ocean conservation, especially in the open seas and the deep seas, is that terrestrial humans are disconnected from these habitats and the species that dwell there.... Narratives about life beginning in the sea, meant to evoke a scale shifting evolutionary kinship and intimacy with marine species, can ripple through how we imagine our embodied being. But such narratives can also evoke ‘spiritualised origin stories that mystify the past and ignore contemporary interrelations.