The theme that stuck out most to me in this reading, that has recurred in the ethnographies we have read time and time again, is the connection between people and the physical space that they occupy. The loss of control and interdependence of this land dates back to the Christian colonial state. Lara states that “Body-lands are not separate from nature- we are co-constituted bodies and beings.” This can be seen through a few different observations Lara conducts in the Dominican Republic. Loma Miranda was being plagued by pollution, which threatened the entire island population. However, virtually all facets of the community came together, including government officials, in order to protect the land. They were successful- the destruction of Loma Miranda is now illegal. This was a glimmer of hope in a pretty dark and tragic ethnography. Lara goes on to state that “The Body-land and its accompanying ecological integrity are central to campesino spiritual autonomy.” This is a stark contrast to the way major Western powers view the environment. I would actually argue that in these countries, it is seen as a sign of weakness to prioritize the health of the planet. Although colonization technically occurred centuries ago, its effects are very much still prevalent today. Like the spirits of the body-lands, colonialism transcends space and time and still excludes multitudes of people, policies, and lands from the narrative.