170 environmental PHilosoPHy and which make a mess out of categories in the making of kin and kind. Queer messmates in mortal play, indeed” (19)� I would also like to ask about the non-“Western” encounters of which the book does not avail itself. I have in mind here especially the many diverse Bud- dhist traditions, which, for many centuries and in myriad ways have struggled with pratītya-samutpāda, or dependent co-origination� The illusion of ego (ei- ther individual or species) pre-eminence and independence is a primary cause of suffering, and not just for oneself� In the Great Compassion, we are called to the clearly impossible task of loving all sentient beings. If freed from the non- fourishing meeting place of New Ageism and other dogmas, these traditions, long suspicious of overarching doctrines, offer many extraordinary messmates, both in thinking and in practice (and, since in many of these traditions the two cannot be fully separated into natural kinds, in practice-thinking and thinking practice)� Finally, I would like to suggest that Haraway’s text, either intentionally or unintentionally, is a profound contribution to contemporary discourses on friendship. Its cultivation of immense generosity, its welcome of the ongoing risks of encounter that defne our becomings in non-flial ways, its patience for the immense dissonance of inter-being, its protection of the freedom of becomings [“we also live with each other in the fesh in ways not exhausted by our ideologies” (278)], its cultivation of indefatigable and incalculable responsibility, its cherishment of the mundane and its muddy ways, and its praise of the “enriching ignorance” of lives with companion species, all work to develop friendship in the wake of the death of God. Haraway does much, at least implicitly, to further the promise of Nietzsche’s Zarathustra, who came to teach “friendship with the earth�” In such a friendship, “man’s best friend” is freed from the lopsided role of being “my” pet, and haecceity helps enable the inter-being of a mutual fourishing. As such, she welcomes the diffculty and the mess of the Open as she attempts to be a good friend, that is, to “fourish together in difference without the telos of fnal peace” (301). David Kolb. Sprawling Places. Athens, GA: University of Georgia Press, 2008. xii + 268 pages. ISBN 0820329894 (paper). US$22.95. Reviewed by Kirsten Jacobson, The University of Maine David Kolb’s Sprawling Places is an interpretation of contemporary practices with respect to space and place-making, and a defense of what he considers the underappreciated aspects of contemporary places. The development of places is, Kolb argues in Chapter 2, a process that is rooted in the creation and presence of social norms for inhabiting a space or spaces, and that involves 1) “the local and ongoing activity of interpretation and reinterpretation [of those norms],”