Braiding Sweetgrass Quotes

One story leads to the generous embrace of the living world, the other to banishment. One woman is our ancestral gardener, a cocreator of the good green world that would be the home of her descendants. The other was an exile, just passing through an alien world on a rough road to her real home in heaven.

And then they met—the offspring of Skywoman and the children of Eve—and the land around us bears the scars of that meeting, the echoes of our stories.

It’s funny how the nature of an object—let’s say a strawberry or a pair of socks—is so changed by the way it has come into your hands, as a gift or as a commodity. The pair of wool socks that I buy at the store, red and gray striped, are warm and cozy. I might feel grateful for the sheep that made the wool and the worker who ran the knitting machine. I hope so. But I have no inherent obligation to those socks as a commodity, as private property. […] But what if those very same socks, red and gray striped, were knitted by my grandmother and given to me as a gift? That changes everything. A gift creates ongoing relationship.

For the greater part of human history, and in places in the world today, common resources were the rule. But some invented a different story, a social construct in which everything is a commodity to be bought and sold. The market economy story has spread like wildfire, with uneven results for human well-being and devastation for the natural world. But it is just a story we have told ourselves and we are free to tell another, to reclaim the old one.

The arrogance of English is that the only way to be animate, to be worthy of respect and moral concern, is to be human.

A language teacher I know explained that grammar is just the way we chart relationships in language. Maybe it also reflects our relationships with each other. Maybe a grammar of animacy could lead us to whole new ways of living in the world, other species a sovereign people, a world with a democracy of species, not a tyranny of one—with moral responsibility to water and wolves, and with a legal system that recognizes the standing of other species.

What I do here matters. Everybody lives downstream. My pond drains to the brook, to the creek, to a great and needful lake. The water net connects us all. I have shed tears into that flow when I thought that motherhood would end. But the pond has shown me that being a good mother doesn’t end with creating a home where just my children can flourish. A good mother grows into a richly eutrophic old woman, knowing that her work doesn’t end until she creates a home where all of life’s beings can flourish. There are grandchildren to nurture, and frog children, nestlings, goslings, seedlings, and spores, and I still want to be a good mother.

As I grew to understand the gifts of the earth, I couldn’t understand how “love of country” could omit recognition of the actual country itself. The only promise it requires is to a flag. What of the promises to each other and to the land?

What would it be like to be raised on gratitude, to speak to the natural world as a member of the democracy of species, to raise a pledge of interdependence?

People often ask me what one thing I would recommend to restore relationship between land and people. My answer is almost always, “Plant a garden.” It’s good for the health of the earth and it’s good for the health of people. A garden is a nursery for nurturing connection, the soil for cultivation of practical reverence. And its power goes far beyond the garden gate—once you develop a relationship with a little patch of earth, it becomes a seed itself.

Something essential happens in a vegetable garden. It’s a place where if you can’t say “I love you” out loud, you can say it in seeds. And the land will reciprocate, in beans.

It’s tempting to imagine that these three are deliberate in working together, and perhaps they are. But the beauty of the partnership is that each plant does what it does in order to increase its own growth. But as it happens, when the individuals flourish, so does the whole.

The way of the Three Sisters reminds me of one of the basic teachings of our people. The most important thing each of us can know is our unique gift and how to use it in the world. Individuality is cherished and nurtured, because, in order for the whole to flourish, each of us has to be strong in who we are and carry our gifts with conviction, so they can be shared with others.

The Three Sisters offer us a new metaphor for an emerging relationship between Indigenous knowledge and Western science, both of which are rooted in the earth. I think of the corn as traditional ecological knowledge, the physical and spiritual framework that can guide the curious bean of science, which twines like a double helix. The squash creates the ethical habitat for coexistence and mutual flourishing. I envision a time when the intellectual monoculture of science will be replaced with a polyculture of complementary knowledges. And so all may be fed.

What would it be like, I wondered, to live with that heightened sensitivity to the lives given for ours? To consider the tree in the Kleenex, the algae in the toothpaste, the oaks in the floor, the grapes in the wine; to follow back the thread of life in everything and pay it respect? Once you start, it’s hard to stop, and you begin to feel yourself awash in gifts.

To me, an experiment is a kind of conversation with plants: I have a question for them, but since we don’t speak the same language, I can’t ask them directly and they won’t answer verbally. But plants can be eloquent in their physical responses and behaviors. Plants answer questions by the way they live, by their responses to change; you just need to learn how to ask. I smile when I hear my colleagues say “I discovered X.” That’s kind of like Columbus claiming to have discovered America. It was here all along, it’s just that he didn’t know it. Experiments are not about discovery but about listening and translating the knowledge of other beings.

The scientists gave Laurie a warm round of applause. She had spoken their language and made a convincing case for the stimulatory effect of harvesters, indeed for the reciprocity between harvesters and sweetgrass. One even retracted his initial criticism that this research would “add nothing new to science.” The basket makers who sat at the table simply nodded their heads in agreement. Wasn’t this just as the elders have said?

The question was, how do we show respect? Sweetgrass told us the answer as we experimented: sustainable harvesting can be the way we treat a plant with respect, by respectfully receiving its gift.

Cautionary stories of the consequences of taking too much are ubiquitous in Native cultures, but it’s hard to recall a single one in English. Perhaps this helps to explain why we seem to be caught in a trap of overconsumption, which is as destructive to ourselves as to those we consume.

The state guidelines on hunting and gathering are based exclusively in the biophysical realm, while the rules of the Honorable Harvest are based on accountability to both the physical and the metaphysical world. The taking of another life to support your own is far more significant when you recognize the beings who are harvested as persons, nonhuman persons vested with awareness, intelligence, spirit—and who have families waiting for them at home. Killing a who demands something different than killing an it.

“In my grandmother’s house we were taught to kiss the rice. If a single grain fell to the ground, we learned to pick it up and kiss it, to show we meant no disrespect in wasting it.” The student told me that, when she came to the United States, the greatest culture shock she experienced was not language or food or technology, but waste. […] I thanked her for her story and she said, “Please, take it as a gift, and give it to someone else.”

We need the Honorable Harvest today. But like the leeks and the marten, it is an endangered species that arose in another landscape, another time, from a legacy of traditional knowledge. That ethic of reciprocity was cleared away along with the forests, the beauty of justice traded away for more stuff. We’ve created a cultural and economic landscape that is hospitable to the growth of neither leeks nor honor. If the earth is nothing more than inanimate matter, if lives are nothing more than commodities, then the way of the Honorable Harvest, too, is dead. But when you stand in the stirring spring woods, you know otherwise.

Had the new people learned what Original Man was taught at a council of animals—never damage Creation, and never interfere with the sacred purpose of another being—the eagle would look down on a different world. The salmon would be crowding up the rivers, and passenger pigeons would darken the sky. […] I would be speaking Potawatomi. We would see what Nanabozho saw. It does not bear too much imagining, for in that direction lies heartbreak.

Against the backdrop of that history, an invitation to settler society to become Indigenous to place feels like a free ticket to a housebreaking party. It could be read as an open invitation to take what little is left. Can settlers be trusted to follow Nanabozho, to walk so that “each step is a greeting to Mother Earth”?

Maybe the task assigned to Second Man is to unlearn the model of kudzu and follow the teachings of White Man’s Footstep, to strive to become naturalized to place, to throw off the mind-set of the immigrant. Being naturalized to place means to live as if this is the land that feeds you, as if these are the streams from which you drink, that build your body and fill your spirit. […] Here you will give your gifts and meet your responsibilities. To become naturalized is to live as if your children’s future matters, to take care of the land as if our lives and the lives of all our relatives depend on it. Because they do.

As an enthusiastic young PhD, colonized by the arrogance of science, I had been fooling myself that I was the only teacher. The land is the real teacher. All we need as students is mindfulness. Paying attention is a form of reciprocity with the living world, receiving the gifts with open eyes and open heart. My job was just to lead them into the presence and ready them to hear.

So, were we to act ethically, don’t we have to somehow compensate the plants for what we received?

[…] The students ramble and laugh as we work and weave, but come up with a long list of suggestions. Brad proposes a permit system in which we do pay for what we take, a fee to the state that goes to support wetland protection. […] They also suggest defensive strategies. […] To go to a town planning board meeting and speak up for wetland preservation. To vote. Natalie promises to get a rain barrel at her apartment, to reduce water pollution. […] I thought they would have no answer, but I was humbled by their creativity. The gifts they might return to cattails are as diverse as those the cattails gave them. This is our work, to discover what we can give.

As I listen to them, I hear another whisper from the swaying stand of cattails, from spruce boughs in the wind, a reminder that caring is not abstract. The circle of ecological compassion we feel is enlarged by direct experience of the living world, and shrunken by its lack.

The First Salmon ceremonies […] were for the Salmon themselves, and for all the glittering realms of Creation, for the renewal of the world. People understood that when lives are given on their behalf they have received something precious. Ceremonies are a way to give something precious in return.

When the season turns and the grasses dry on the headland, preparations begin; […] With waders and boats, the biologists are on the river to dip nets into the restored channels of the estuary, to take its pulse. […] And still the salmon do not come. So the waiting scientists roll out their sleeping bags and turn off the lab equipment. All but one. A single microscope light is left on.

Out beyond the surf they gather, tasting the waters of home. They see it against the dark of the headland. Someone has left a light on, blazing a tiny beacon into the night, calling the salmon back home.

Only with severe need did the hyphae curl around the alga; only when the alga was stressed did it welcome the advances.

When times are easy and there’s plenty to go around, individual species can go it alone. But when conditions are harsh and life is tenuous, it takes a team sworn to reciprocity to keep life going forward. In a world of scarcity, interconnection and mutual aid become critical for survival. So say the lichens.

Cautionary Windigo tales arose in a commons-based society where sharing was essential to survival and greed made any individual a danger to the whole. In the old times, individuals who endangered the community by taking too much for themselves were first counseled, then ostracized, and if the greed continued, they were eventually banished. The Windigo myth may have arisen from the remembrance of the banished, doomed to wander hungry and alone, wreaking vengeance on the ones who spurned them. It is a terrible punishment to be banished from the web of reciprocity, with no one to share with you and no one for you to care for.

Restoration is a powerful antidote to despair. Restoration offers concrete means by which humans can once again enter into positive, creative relationship with the more-than-human world, meeting responsibilities that are simultaneously material and spiritual. It’s not enough to grieve. It’s not enough to just stop doing bad things.

We have enjoyed the feast generously laid out for us by Mother Earth, but now the plates are empty and dining room is a mess. It’s time we started doing the dishes in Mother Earth’s kitchen.

Being with salamanders gives honor to otherness, offers an antidote to the poison of xenophobia. Each time we rescue slippery, spotted beings we attest to their right to be, to live in the sovereign territory of their own lives.

Carrying salamanders to safety also helps us to remember the covenant of reciprocity, the mutual responsibility that we have for each other. As the perpetrators of the war zone on this road, are we not bound to heal the wounds that we inflict?

The news makes me feel powerless. I can’t stop bombs from falling and I can’t stop cars from speeding down this road. It is beyond my power. But I can pick up salamanders. For one night I want to clear my name.

The market system artificially creates scarcity by blocking the flow between the source and the consumer. Grain may rot in the warehouse while hungry people starve because they cannot pay for it. The result is famine for some and diseases of excess for others. The very earth that sustains us is being destroyed to fuel injustice. An economy that grants personhood to corporations but denies it to the more-than-human beings: this is a Windigo economy.

Each of us comes from people who were once Indigenous. We can reclaim our membership in the cultures of gratitude that formed our old relationships with the living earth. Gratitude is a powerful antidote to Windigo psychosis. A deep awareness of the gifts of the earth and of each other is medicine. The practice of gratitude lets us hear the badgering of marketers as the stomach grumblings of a Windigo. It celebrates cultures of regenerative reciprocity, where wealth is understood to be having enough to share and riches are counted in mutually beneficial relationships. Besides, it makes us happy.

The moral covenant of reciprocity calls us to honor our responsibilities for all we have been given, for all that we have taken. It’s our turn now, long overdue. Let us hold a giveaway for Mother Earth, spread our blankets out for her and pile them high with gifts of our own making. Imagine the books, the paintings, the poems, the clever machines, the compassionate acts, the transcendent ideas, the perfect tools. The fierce defense of all that has been given. Gifts of mind, hands, heart, voice, and vision all offered up on behalf of the earth. Whatever our gift, we are called to give it and to dance for the renewal of the world.

In return for the privilege of breath.