Down to the wire : confronting climate collapse / David - Index of
Down to the wire : confronting climate collapse / David - Index of
Down to the wire : confronting climate collapse / David - Index of
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millennial hope S 173<br />
addiction and its effects and our societal addictions <strong>to</strong> consumption,<br />
entertainment, and energy and <strong>the</strong>ir destructive effects on<br />
our places, our selves, and our children.<br />
A third narrative comes from <strong>the</strong> haunting s<strong>to</strong>ry <strong>of</strong> <strong>the</strong> native<br />
American Crow Chief Plenty Coups, <strong>to</strong>ld by philosopher Jonathan<br />
Lear (2006). Under <strong>the</strong> onslaught <strong>of</strong> white civilization, <strong>the</strong><br />
world <strong>of</strong> <strong>the</strong> Plains Tribes <strong>collapse</strong>d, and <strong>the</strong>ir accomplishments<br />
disappeared along with <strong>the</strong>ir culture, sense <strong>of</strong> purpose, and meaning.<br />
At <strong>the</strong> end <strong>of</strong> his life Plenty Coups <strong>to</strong>ld his s<strong>to</strong>ry <strong>to</strong> a trapper,<br />
Frank Linderman, saying: “But when <strong>the</strong> buffalo went away <strong>the</strong><br />
hearts <strong>of</strong> my people fell <strong>to</strong> <strong>the</strong> ground, and <strong>the</strong>y could not lift<br />
<strong>the</strong>m up again. After this nothing happened” (p. 2). Of course<br />
many things happened, but without <strong>the</strong> traditional bearings by<br />
which <strong>the</strong>y unders<strong>to</strong>od reality or <strong>the</strong>mselves, nothing happened<br />
that <strong>the</strong> Crow people could interpret in a familiar framework.<br />
Lear describes Chief Plenty Coups’ courageous efforts <strong>to</strong> respond<br />
<strong>to</strong> <strong>the</strong> <strong>collapse</strong> <strong>of</strong> his civilization with “radical hope,” but without<br />
<strong>the</strong> illusion that <strong>the</strong>y could ever re-create <strong>the</strong> world <strong>the</strong>y had<br />
once known. There were o<strong>the</strong>rs, like Sitting Bull, who pined for<br />
vengeance and a return <strong>to</strong> a past before <strong>the</strong> juggernaut <strong>of</strong> American<br />
civilization swept across <strong>the</strong> plains. Likewise, <strong>the</strong> Ghost Dancers<br />
hoped fervently <strong>to</strong> res<strong>to</strong>re what had been, but Plenty Coups<br />
knew that <strong>the</strong> Crow culture organized around <strong>the</strong> hunt and warfare<br />
would have <strong>to</strong> become something inconceivably different.<br />
The courage necessary <strong>to</strong> fi ght had <strong>to</strong> be transformed in<strong>to</strong> <strong>the</strong><br />
courage <strong>to</strong> face and respond creatively and steadfastly <strong>to</strong> a new<br />
reality with “a traditional way <strong>of</strong> going forward” (p. 154). What<br />
makes his hope radical, Lear says, “is that it is directed <strong>to</strong>ward a<br />
future goodness that transcends <strong>the</strong> current ability <strong>to</strong> understand<br />
what it is. Radical hope anticipates a good for which those who<br />
have <strong>the</strong> hope as yet lack <strong>the</strong> appropriate concepts with which <strong>to</strong><br />
understand it” (p. 104).<br />
In each case, <strong>the</strong> task <strong>of</strong> transformational leaders is <strong>to</strong> help<br />
change what is o<strong>the</strong>rwise a disaster at <strong>the</strong> personal or cultural level