Boler (1999) and Pillow (2003) argue that although thoughtful critical reflection can often diminish the normalizing and oppressive aspects of self-reflection, it is always partial and can still enable educators and researchers to remain comfortable in their blindness to their own complicity in reproducing oppressions. On several occasions it was suggested to me (both explicitly and in more subtle ways) that I should not speak of my intimate and communicative interactions with trees, or my use of the dowser, as part of my study. On other occasions, I 'policed' myself and felt that it was unsafe to speak of such things. Yet to justify and explain this hypertext otherwise was becoming increasingly difficult. For example, to suggest the hypertextual form is simply to present a more rich and layered text and enable the reader to travel rhyzomatically (Morgan, 2000) might be accurate, but these explanations would deny the epistemology, ontology and intent of this research, which is to create some spaces for the kind of knowing produced through that which seems to be alluded to by such phrases as "shadow knowledge" (Abram & Jardine, 2000, p. 176). ∞ The intent is also to show the effects (and possibility) of explicitly engaging with and learning from the wisdom of non-human Others as research partners.