The endeavour of this book is to mark planning in settler states as a cultural form, and start to trace the specificities of that cultural form. I have written the book, and you have read it, because this really matters to our world and our times: especially for justice for Indigenous peoples. The domain of planning is one area of many where injustices against Indigenous peoples remain. In a sense, locating planning within a cultural frame has been a play on ‘culture’, because a significant orientation of my analysis has been toward unsettling the division of natures and cultures, or at least to expose, and in doing so make available for analysis, how planning produces that division. At least some of the work of recombination (Latour 1991) must be to historicize that which has set itself up as a universal norm: in this case, planning. A first effort, then, is to find ways of seeing planning as an active cultural agent in space: ‘cultural’ in the sense that it inhabits particular (rather than universal) explanatory schemas, structures of meaning. To invert Jacobs’ critique of the reification of Indigenous cultures, my aim has been to see planning as a ‘culture that knows nature differently’ (1996, 136).