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    Unsustainable Oil: Facts, Counterfacts and Fictions
    Unsustainable Oil: Facts, Counterfacts and Fictions
    Unsustainable Oil: Facts, Counterfacts and Fictions
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    Unsustainable Oil: Facts, Counterfacts and Fictions

    By Jon Gordon

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    "Sustainable development is, for government and industry at least, primarily a way of turning trees into lumber, tar into oil, and critique into consent; a way to defend the status quo of growth at any cost." —from the Introduction

    In Unsustainable Oil: Facts, Counterfacts and Fictions, Jon Gordon makes the case for re-evaluating the theoretical, political, and environmental issues around petroleum extraction. Doing so, he argues, will reinvigorate our understanding of the culture and the ethics of energy production in Canada.

    Rather than looking for better facts or better interpretations of the facts, Gordon challenges us to embrace the future after oil. Reading fiction can help us understand the cultural-ecological crisis that we inhabit. In Unsustainable Oil, using the lens of Alberta’s bituminous sands, he asks us to consider literature’s potential to open space for creative alternatives.
    LanguageEnglish
    PublisherThe University of Alberta Press
    Release dateApr 15, 2016
    ISBN9781772120981
    Unsustainable Oil: Facts, Counterfacts and Fictions
    Author

    Jon Gordon

    Jon Gordon, ha inspirado a millones de lectores del mundo. Es autor de dieciocho libros, entre ellos seis bestsellers: The Energy Bus, The Carpenter, Training Camp, YouWin in the Locker Room First, The Power of Positive Leadership y The Power of a Positive Team. Es un apasionado del tema del desarrollo de líderes, organizaciones y equipos positivos.

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      Book preview

      Unsustainable Oil - Jon Gordon

      Published by

      The University of Alberta Press

      Ring House 2

      Edmonton, Alberta, Canada T6G 2E1

      www.uap.ualberta.ca

      Copyright © 2016 Jon Gordon

      LIBRARY AND ARCHIVES CANADA CATALOGUING IN PUBLICATION

      Gordon, Jon, 1979–, author

      Unsustainable oil : facts, counterfacts and fictions / Jon Gordon.

      Includes bibliographical references and index.

      Issued in print and electronic formats.

      ISBN 978–1–77212–036–3 (paperback).—ISBN 978–1–77212–098–1 (EPUB).—ISBN 978–1–77212–099–8 (kindle).—

      ISBN 978–1–77212–100–1 (PDF)

      1. Ecocriticism. 2. Environmental protection in literature. 3. Oil sands industry—Alberta.

      I. Title.

      PN98.E36G67 2015     809’.9336

      C2015–906493–7

      C2015–906494–5

      First edition, first printing, 2015.

      First electronic edition, 2015.

      Digital conversion by Transforma Pvt. Ltd.

      Copyediting and proofreading by Joanne Muzak.

      Maps by Wendy Johnson.

      Indexing by Adrian Mather.

      Cover design by Alan Brownoff.

      Cover image: Rainbow Lava | Ɂuradzıe bı̨ł lahot’ı̨ tthé | pīsimiyāpiy ē-pimiciwāhk asiniy-iskotēw | +57° 22' 4.32, -111° 53' 14.63 Surface detail CNRL Horizon mine tailings pond. From page 278 of Louis Helbig’s art/photo book Beautiful Destruction. beautifuldestruction.ca

      All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means (electronic, mechanical, photocopying, recording, or otherwise) without prior written consent. Contact the University of Alberta Press for further details.

      The University of Alberta Press supports copyright. Copyright fuels creativity, encourages diverse voices, promotes free speech, and creates a vibrant culture. Thank you for buying an authorized edition of this book and for complying with the copyright laws by not reproducing, scanning, or distributing any part of it in any form without permission. You are supporting writers and allowing University of Alberta Press to continue to publish books for every reader.

      The University of Alberta Press gratefully acknowledges the support received for its publishing program from The Canada Council for the Arts, the Government of Canada, and the Government of Alberta through the Alberta Media Fund.

      This book has been published with the help of a grant from the Canadian Federation for the Humanities and Social Sciences, through the Awards to Scholarly Publications Program, using funds provided by the Social Sciences and Humanities Research Council of Canada.

      For Sam

      Contents

      Acknowledgements

      Prologue

      Fast Food Vacation

      Introduction

      Unsustainable Rhetoric

      1 Lyric Oil

      Re-presenting Fossil Fuels As a Cultural By-Product

      2 Oil Sacrifices

      Petroculture and (E)utopian Imaginings of Progress

      3 Impossible Choices

      Fort Mac and Oil as a Matter of Concern

      4 Irrational Oil

      Ethos, Extraction!, Elder Brother, and Free Speech

      5 Pipeline Facts, Poetic Counterfacts

      Metaphor and Self-Deception in a Bitumen Nation

      6 Oil Desires

      Appetites and Fast Violence in the Bituminous Sands

      Conclusion

      Living (with) Bitumen

      Epilogue

      Whitney Lakes Provincial Park

      Notes

      Works Cited

      Index

      Acknowledgements

      THIS BOOK HAS BEEN EIGHT YEARS IN THE MAKING. To properly thank everyone who contributed to this reaching fruition is impossible in the space available. However, there are several people I need to thank by name. I want to thank everyone at the University of Alberta Press, especially Peter Midgley, Linda Cameron, Monika Igali, Cathie Crooks, Mary Lou Roy, and Alan Brownoff. For a careful reading of the manuscript that went far beyond copy editing, I would like to thank Joanne Muzak. For encouragement and insight along the way, I want to thank Paul Hjartarson, Betsy Sargent, Daniel Coleman, Warren Cariou, Diana Brydon, Imre Szeman, Sara Dorow, Dominique Perron, and Sheena Wilson. For a sense of belonging in an academic community, I wish to thank the members of the Association for Literature, the Environment, and Culture in Canada—especially Cate Sandilands, Pamela Banting, Rob Boschman, Susie O’Brien, Rita Wong, Jenny Kerber, Lisa Szabo-Jones, and Matthew Zantingh. To paraphrase William Stafford, the alchemy of your attention drew better writing from me than would otherwise have been possible. Credit for anything of value recorded here is, then, shared. I bear responsibility for any errors or deficiencies. For all kinds of support over the years, I am grateful to my family. Elizabeth, this would not have been possible without you. Samuel and Fredrick, you help sustain my hope for the future.

      Portions of this book have been previously published, in different form, in Countering Displacements: The Creativity and Resilience of Indigenous and Refugee-ed Peoples; Sustaining the West: Cultural Responses to Canadian Environments; Imaginations: Journal of Cross-Cultural Image Studies 3.2 (2012); The Goose 12 (Winter/Summer 2013); and American Book Review 33.2 (2012). Many parts were initially conceived while writing conference proposals and first drafted as conference presentations. My thanks to the organizations at whose conferences those papers were given—the Modern Language Association (MLA); the Association for Literature, the Environment, and Culture in Canada (ALECC); the Association of Canadian College and University Teachers of English (ACCUTE), the Canadian Association for Commonwealth Literature and Language Studies (CACLALS), the Association for Commonwealth Literature and Language Studies (ACLALS), TransCanada, and Under Western Skies.

      My thanks also to the many individuals, organizations, and institutions that gave permission for their work to be included in whole or part in this book. For permission to include images I want to thank the University of Alberta, David Dodge and the Pembina Institute, Greenpeace, Syncrude, the Government of Alberta, and the BC Teachers’ Federation. For permission to quote text, I would like to thank John K. Samson for agreeing to let me quote from Everything Must Go!; Kaitlin Almack for allowing me to include Thoughts of an Anthropologist; Mike Gismondi, Debra J. Davidson, and Springer Press for allowing me to quote extensively from Challenging Legitimacy at the Precipice of Energy Calamity; J. Iribarne for Cetology; Kathryn Mockler for Pipeline; Mari-Lou Rowley for In the Tar Sands, Going Down; Melissa Sawatsky for Say; Allan Stoekl for Bataille’s Peak; Colleen Thibaudeau’s estate for All My Nephews Have Gone to the Tar Sands; Alison Watt and Pedlar Press for Creekwalker from the collection Circadia; and Rita Wong for J28 and night gift. Every effort has been made to acquire permission for copyrighted materials included in Unsustainable Oil.

      Prologue

      Fast Food Vacation

      When Elizabeth got off the phone with her mom and asked if I wanted to go to Florida with her parents I said No immediately. Absolutely not, may have been my exact words. I did not particularly want to go away over Reading Week. I did not want to go to Florida (Orlando, no less), specifically. I did not want to go away with my in-laws and spend a week in a time-shared resort condominium with them. I don’t know that I ever really changed my mind…

      In her book, Bossypants, Tina Fey provides The Rules of Improvisation That Will Change Your Life and Reduce Belly Fat:

      The first rule of improvisation is AGREE. Always agree and SAY YES… Now, obviously in real life you’re not always going to agree with everything everyone says. But the Rule of Agreement reminds you to respect what your partner has created and to at least start from an open-minded place. Start with a YES and see where that takes you. (84)

      I imagine taking a stand:

      I won’t go.

      Why not?

      I don’t want to.

      Why not?

      It’s so far. How will Sam be on the plane? He’s only one.

      He’ll fly free.

      We have so many things we should do here during that time. I’m supposed to be writing about bitumen extraction and climate change. Flights are so expensive. Air travel is one of the worst things we can do for the environment.

      But how do I tell my parents that?

      …I don’t know.

      There didn’t seem to be a polite way to say no.

      In 2013 Suncor launched an advertising campaign titled What Yes Can Do; the television spot encouraged viewers to come see what yes can do by visiting www.whatyescando.com.

      I went to see.

      On the main web page they list:

      Environment: Can we raise the bar on environmental performance?

      Innovation: Can we be leaders in innovation?

      Social: Can we help make communities stronger, resilient and sustainable?

      Economic: Can we help sustain our quality of life and build our future?

      People: Can we be concerned about the environment and work for an energy company?

      I tried answering no. I thought, do I have to honour what my partner has created? Do I get to choose my partner?

      Sitting in the passport office waiting for my number to be called, I think about all of the people in all of the passport offices across the country and all of the places they are planning to travel and all of the oil necessary to make that travel possible. How much energy is required to fly a plane from Edmonton to Orlando?

      It is a vacation neither of us really wants, but it’s a generous invitation.

      Suncor gives visitors to its website the chance to Join the Conversation—on a page titled Talking about Yes—where individuals can comment on threads like

      1. A recent Ipsos Reid survey shows that 80% of us believe that conversations about the oil sands should be based in science. What information do you want to hear about?

      Interestingly, that thread had zero comments when I visited. Maybe people feel unqualified to enter into such conversations based in science. Maybe people recognize that the scientific base for the conversation is always mobilized to manufacture consent by linking scientific facts with an ideological narrative of a counterfactual future, and their silence is a way of withholding their consent. Maybe they recognize that a solid scientific base does not exist, that a lot of basic science has not been done. Maybe they recognize, as David Orr has it, oil requires technologies that we are smart enough to build but not smart enough to use safely.

      I thought: Yes, and can you tell me why industry has not made an assessment of cumulative effects a requirement of new project approvals?

      In the pool with Sam at the resort it is idyllic: warm sun, fluffy clouds, splashing and giggling and tossing up in the air. Swim to Mom, Sam. Kick your legs. I go to get towels. Elizabeth is holding him in the water and he’s kicking his legs, swimming toward his Gram. I wish I had the camera so I could record it. He is so happy…

      How many small children suffered to make that moment possible? How many barrels of oil did it take to get us there? How much blood was in that oil?

      I tell myself our not going would not prevent that suffering, those deaths. Someone else would have filled our seats on the plane. We still would have been using oil at home, to heat our house (okay, so that’s natural gas), drive our car. How can the suffering be avoided? Derrida says that choosing not to sacrifice one other always results in the sacrifice of other others. What do we do with the guilt this creates? How can we forgive each other? Ourselves?

      Jamaica Kincaid writes about North Americans visiting Antigua:

      That the native does not like the tourist is not hard to explain. For every native of every place is a potential tourist, and every tourist is a native of somewhere. Every native everywhere lives a life of overwhelming and crushing banality and boredom and desperation and depression, and every deed, good and bad, is an attempt to forget this. Every native would like to find a way out…But some natives—most natives in the world—cannot go anywhere…They are too poor to escape the reality of their lives; and they are too poor to live properly in the place where they live, which is the very place you, the tourist, want to go—so when the natives see you, the tourist, they envy you,…they envy your ability to turn their own banality and boredom into a source of pleasure for yourself. (18)

      George Grant: In Nietzsche’s conception of justice there are other human beings to whom nothing is due…Those of our fellows who stand in the way…can be exterminated or simply enslaved. There is nothing intrinsic in all others that puts any limit on what we may do to them…Human beings are so unequal that to some of them no due is owed (Technology and Justice 94).

      The second rule of improvisation is not only to say yes, but YES, AND. You are supposed to agree and then add something of your own…To me YES, AND means don’t be afraid to contribute. It’s your responsibility to contribute. Always make sure you’re adding something to the discussion. Your initiations are worthwhile. (Fey 84)

      2. Do you think that industry and corporate Canada have an important role to play in ensuring a good quality of life for the future? (1 comment)

      I thought: Yes, and I think that role will require stopping bitumen extraction, will require recognizing that the end of easy oil means the end of continuous growth.

      In Orlando, at least in the part where we’re staying, it seems as if the whole place exists solely for tourists: mile after mile of hotels, resorts, condominiums; restaurants, souvenirs, gas stations; Sea World, Disney, Epcot. The natives, it seems, if there are any, exist to serve the tourists.

      3. How can industry and individuals partner better on finding positive solutions for today’s complex issues? (1 comment)

      I thought: Industry can start by not asking loaded questions all the time, by working against the rhetoric of public relations, so that individuals don’t always have to start with ‘yes.’

      I keep hearing that line from The Weakerthans: the outline to a complicated dream of dignity.

      Dignity: The quality of being worthy of something; desert, merit. Obs. rare.

      4. What is the role of industry regulators on environmental performance?" (4 comments)

      I thought: I’m no expert, but it’s, maybe, to, umm, you know, regulate?

      What are you going to have?

      I think I’ll get the Grouper.

      Isn’t that an endangered fish?

      Is it? The menu says they’re committed to sustainable food supplies… at least it’s local?

      5. How can we work together to make positive contributions to communities? An Ipsos Reid public opinion poll shows that only 12% of Canadians give the industry an A ranking in this area. (1 comment)

      I thought: Broaden the definition of ‘communities’ to include human and non-human others.

      The next rule is MAKE STATEMENTS. This is a positive way of saying, Don’t ask questions all the time. (Fey 85)

      So, how do you feel about this place now?

      It’s okay, I guess.

      You don’t want to make it a yearly destination?

      Absolutely not.

      What’s your objection to it?

      It reminds me of Las Vegas. It’s like one of those made-up places, completely artificial. I imagine this all used to be swampland that was ‘reclaimed’ although I don’t actually know that. But where are the mosquitoes? Where are the bugs? Surely a semi-tropical place should have bugs.

      But aren’t there nice things about it?

      Of course. I don’t want to be chased inside by bugs all the time…

      Are we just being pretentious in our disdain for places like this? Lots of people probably imagine this as the ideal holiday.

      I don’t think it’s just pretension. There are lots of things wrong with fancier holidays, but this is like a fast food vacation. Go to any of these resorts anywhere in the US, or probably the world, and you’re going to get basically the same thing—a pool, a playground, a conference room where they’ll try to get you to buy in to the time-share. Just like if you go to any McDonald’s anywhere in the world you can get the same cheeseburger. I don’t think it’s just pretension to say that there are problems with McDonald’s. That doesn’t mean eating at fancy restaurants is a moral good…

      A dream of dignity is complicated by the ways in which our having dignity, or feeling that we have dignity, that we are worthy of something, is dependent on the sacrifice of the dignity of others or other others.

      In the song the speaker’s outline to his complicated dream is one of the things he’s selling at the garage sale to pay his heart’s outstanding bills. He’s willing to sell that dream of dignity for a place where Awkward belongs, or a phone call from far away with a ‘Hi, how are you today?’ and a sign that recovery comes to the broken ones. Or best offer.

      Maybe the best offer will turn out to be a week at a resort in someplace warm…not a place to belong but a place to get away to, not a sign that recovery comes but a break from the broken banality of an ordinary life. Accepting the offer of such an escape, though, depends on not asking certain questions.

      For whom is such an escape impossible? What sacrifices are required, of us, of others, and of other others, to make such an escape possible?

      6. How do you define a sustainable community? (11 comments)

      I thought: "How do you define a sustainable community? Call me a cynic, but it seems like you’re just fishing for ideas you can steal to put in your ads."

      Lastly, THERE ARE NO MISTAKES, only opportunities…In improv there are no mistakes, only beautiful happy accidents. And many of the world’s greatest discoveries have been by accident. I mean, look at the Reese’s Peanut Butter Cup, or Botox. (Fey 85)

      George Grant: Recent centuries have time and again witnessed one generation laying down the theoretical basis for such iniquities and leaving it to the next generation to take the words seriously and live by them. As common sense takes practice seriously and theory cavalierly, it has been popular to condemn those who commit the iniquities, but not those who justified them. Why should this be?…To write false theory may be more reprehensible than to organize a school badly, the bad organization of a school more harmful than robbing a bank (Philosophy 87).

      7. How would you put your environmental ideas to work in an oil and gas job? (2 comments)

      I thought: Sabotage?

      I only saw him for a moment, walking along the path towards Wakoola Springs beside Lake Opal, with his sunglasses and sandals, shorts, and a towel tossed over his shoulders. Paradise he said. I definitely heard the word paradise. I thought, hardly, but, if it’s not this warm, sunny, bug-free place, then what is it?

      8. What’s the role of the individual consumer in environmental sustainability? (9 comments)

      I thought: Stop and think. Doubt. Question. Buy less. Don’t always say ‘yes.’

      The Orlando International Airport:

      Is this the line we’re supposed to be in?

      There’s a wheelchair sign up there.

      Not everyone here is in a wheelchair.

      We have a stroller.

      Does that count?

      I don’t know.

      Look behind us.

      Well I don’t want to change lines now.

      Who organized this place?

      Why is it so busy on a Thursday morning?

      Surely there are lots of people coming through here regularly; you’d think they could explain things better.

      This is ridiculous.

      Have we moved?

      Barely.

      Air travel pretty much spoils any vacation. I don’t think it’s worth the hassle to have to go through this.

      9. How do you think innovative thinking will affect the future of the energy industry? (4 comments)

      I thought: Hopefully by making it obsolete.

      I want you to understand the reason we can’t go to Florida again this year, Sam. The cost to the planet is too high. Flying in an airplane—yes up in the air, that’s right—releases a lot of smoke which gets trapped in the air and then we breathe it in and it makes us sick; it makes us too hot. I know it’s cold here in the winter, but it’s not as cold as it used to be and other places are even warmer and we don’t want to make other people too hot, do we? I know Gram and Gramps are still going and lots of other people will still go, but Mom and I decided that we shouldn’t, and I know that’s different than can’t, but we believe it’s important to think about the consequences of our actions and I know we went before but even if you do something wrong once it doesn’t mean you should keep doing it. No that doesn’t mean I think Gram and Gramps are wrong for going—everyone has to make their own decisions—but we’ll see them when they get back. And…you…you can’t build snowmen in Florida—do you want to go build a snowman?

      10. Together, can we help make communities stronger, self-sufficient and sustainable? (3 comments)

      I thought: Yes, and it requires you doing exactly what I say…

      I thought: No, but separately we can fight long pointless battles over what is right, moral, pragmatic, realistic, honest, accurate, productive, progressive, sustainable, and scientific…

      I thought: Yes, but only if this conversation starts with an acceptance that, in the end, those communities may say ‘no’ to bitumen extraction.

      Was our trip to Florida a mistake? Was it a happy accident? What opportunities did it generate? Can those opportunities compensate for the sacrifices involved?

      I’m sure I don’t have the answers, but what follows is my attempt to think about the questions.

      I accept the improvisational nature of life, but I refuse to say yes to every suggestion; sometimes we need to see what no can do.

      Introduction

      Unsustainable Rhetoric

      taking a much needed pause for thought

      on tarsands Highway 63

      on the 401

      on CN rail tracks

      with Aamjiwnaang courage

      a human river on Ambassador Bridge

      time to stop & respect

      remember we are all treaty people

      unless we live on unceded lands

      where rude guests can learn to be better ones

      by repealing C45, for starters

      —RITA WONG, J28

      The essential requirement for change is that we change our minds about what we are here for, what we are fitted for as human beings and therefore what our stance or comportment should be inside modern technology and the empire where we find ourselves.

      —ARTHUR DAVIS, Did George Grant Change His Politics?

      TAKING A PAUSE FOR THOUGHT: what a simple and profound notion. Rita Wong’s reading of the Idle No More movement, written in J28, articulates what is urgently needed in our relationship to bitumen, and, more broadly, nationally and internationally, in our relationship to First Nations peoples and the lands on which they live, on which we live. Many people are working to rethink what those relationships should be, but, at the same time, the machines continue humming along and efforts to prevent, contain, co-opt, and manage the forms this rethinking can take also continue; the pause created through direct action is dismissed as untoward or turned against itself into the narrative of liberal progress.[1] We continue to be told that our stance towards the world should be one of doing, rather than thinking about what we are doing, why we are doing it, and how we might do things differently. This book tries to take up Wong’s call in relation to bitumen extraction and explores the potential for literature to interrupt the relentless justifications and rationalizations of and for the status quo—that modern, liberal, technological society is free and autonomous and any limits we encounter are conditional, provisional, negotiable. It argues that fictional literature about bitumen extraction and its consequences can help readers rethink what our stance or comportment should be within the system where we find ourselves, and, further, that our stance should be untoward such a notion of progress: we should be difficult to manage, restrain, or control; difficult to manipulate, stubborn, and stiff. We should be marked by a lack of reason, when what passes for reason is so inadequate.

      In a 2007 Alberta Treasury Branch (ATB) commercial, viewers were told that thinking we’ll never get the oil out of this sand…is not the attitude that built this province. The belief—that anything is possible, that challenges can and should be overcome—that did build it, the ad implies, is the product of technological modernity and serves to perpetuate it.[2] The view of bitumen as an untoward substance is counter to what Alberta stands for: untoward bitumen needs to be made to submit, to yield, to be turned toward the creation of a sustainable future for modern liberal capitalism. I would like to think that we could also harness this belief to change the narrative: anything is possible in Alberta, so why not leaving oil and gas in the ground? Why not a post-oil future of reduced energy consumption? But the story of technological modernity does not go that way. That narrative remains in the realm of the impossible, the unspeakable.[3]

      Mike Gismondi and Debra Davidson, in Challenging Legitimacy at the Precipice of Energy Calamity, attempt to apply the can-do spirit of the ATB commercial to creating a post-oil economy in Alberta:

      This small provincial state has exhibited an extraordinary degree of autonomy in the past and perseverance in the face of miserable odds and repeated failures…Premier [Stelmach] takes every opportunity to remind listeners of the determined, innovative spirit of Albertans, and despite the many, many topics on which we wholeheartedly disagree…on this particular topic he is right. It was just such stubborn determination that, over the course of five (!) decades, allowed for the commercial-scale production of bitumen, decades during which private capital only played bit parts…But this very history, oddly enough, does provide a rather compelling counterpoint: if the Albertan state apparatus could so diligently see tar sands development to fruition despite the naysayers, it can see other challenging visions to fruition as well, including a Transition to a postcarbon economy. (219)

      However, as they note, for such change to happen, the government would first need to be motivated to promote this transition, which raises the questions: Who motivated the development and who will motivate the transition, especially given the inertia of the status quo? Further, the five decades of commitment to unlocking the potential of the resource were, in many ways, the high point of the power of the nation-state and of cheap energy. Today, in 2015, that power is greatly reduced, with governments beholden to transnational corporate wealth (see Findlay).

      Jeff Gailus describes how J. Howard Pew, of Sun Oil, invested $250 million in Great Canadian Oil Sands, now Suncor, following the five decades of stubborn determination by government—and the scientists, such as Karl Clark and Sidney Ells, they employed—that allowed commercial-scale production to get started: Although Alberta’s bitumen deposits were difficult and expensive to extract, [Pew] reasoned that they had the potential to provide the United States with an abundant source of oil far in to the future…He knew, or at least hoped, that bitumen’s time would come. He need only toil and wait (Gailus, Little 4). In this version, it is the stubborn determination, and capital, of the American oil tycoon that eventually gets the industry started. In Paul Chastko’s history of the resource, Developing Alberta’s Oil Sands: From Karl Clark to Kyoto, he describes the combined efforts of government and private capital in establishing the bitumen industry (xv). Regardless, these histories all show a motivation to secure the future by controlling an energy source that had been recognized since before the first European explorers saw it. Both the Alberta government and industrial capital were highly motivated to exploit this resource; they continue to be motivated to exploit it as conventional (read cheap) oil becomes increasingly scarce around the world. And, as Natural Resources Minister Joe Oliver declared in April 2013, either Canada finds a way to develop and sell its immense resources now, or opportunity will pass to others (Cattaneo, A Battle). Provincial and federal governments still see bitumen as its golden goose (Lefsrud), even as this view becomes more difficult to maintain due to environmental damage and failure to deliver the promised economic results.

      For Nietzsche, truth "is the phenomenon of drawing or accepting the horizons within which one lives. Making something true consists of making something unquestioned, in acknowledging it as a horizon" (Strong 50, emphasis original). The narrative of technological modernity—of change, progress, sustainability—depends on continued oil extraction and the burning of fossil fuels, depends on continued growth: this premise must remain unquestioned for the narrative to be true.[4] The logic works this way: if we take the money we get from using up this resource and destroying this ecosystem and endangering this watershed and these species, and we put that money into new technologies, renewable energy, and reclamation, then we can achieve sustainability. This is a very powerful narrative, but it is the same narrative that has led to the current situation. It is the status quo, despite being cast as a new vision. Albertans such as Satya Das and Ken Chapman are seen as progressives on bitumen because they argue that extracting bitumen can give us the wealth to create a sustainable future.[5] This narrative is focused on meeting the increased energy demands that are projected

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