“But the world is still unpredictable and still we survive by the grace of chance and the strength of our choices.”
Source: Gathering Moss: A Natural and Cultural History of Mosses
“Both were women with feet planted deep in the earth, who took pride in a back strong enough to carry a load for others.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“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.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“I choose joy over despair. Not because I have my head in the sand, but because joy is what the earth gives me daily and I must return the gift.
We are deluged by information regarding our destruction of the world and hear almost nothing about how to nurture it. It is no surprise then that environmentalism becomes synonymous with dire predictions and powerless feelings. Our natural inclination to do right by the world is stifled, breeding despair when it should be inspiring action. The participatory role of people in the well-being of the land has been lost, our reciprocal relations reduced to a KEEP OUT sign.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Despair is paralysis. It robs us of agency. It blinds us to our own power and the power of the earth… 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. ...
Restoration is imperative for healing the earth, but reciprocity is imperative for long-lasting, successful restoration. Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecosystems that sustain them. We restore the land, and the land restores us.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Joanna Macy writes that until we can grieve for our planet we cannot love it—grieving is a sign of spiritual health. But it is not enough to weep for our lost landscapes; we have to put our hands in the earth to make ourselves whole again. Even a wounded world is feeding us. Even a wounded world holds us, giving us moments of wonder and joy. I choose joy over despair.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“What is it that drew us to the hollow tonight? What crazy kind of species is it that leaves a warm home on a rainy night to ferry salamanders across a road? It's tempting to call it altruism, but it's not. There is nothing selfless about it. This night heaps rewards on the givers as well as the recipients. We get to be there, to witness this amazing rite, and, for an evening, to enter into relationship with other beings, as different from ourselves as we can imagine.
It has been said that people of the modern world suffer a great sadness, a "species loneliness" - estrangement from the rest of Creation. We have built this isolation with our fear, with our arrogance, and with our homes brightly lit against the night. For a moment as we walked this road, those barriers dissolved and we began to relieve the loneliness and know each other once again.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Of an inanimate being, like a table, we say “What is it?” And we answer Dopwen yewe. Table it is. But of apple, we must say, “Who is that being?” And reply Mshimin yawe. Apple that being is.
Yawe— the animate to be. I am, you are, s/he is. To speak of those possessed with life and spirit we must say yawe. By what linguistic confluence do Yahweh of the Old Testament and yawe of the New World both fall from the mouths of the reverent Isn’t this just what it means, to be, to have the breath of life within, to be the offspring of creation The language reminds us, in every sentence, of our kinship with all of the animate world.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“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. Wolves, cranes, Nehalem, cougars, Lenape, old-growth forests would still be here, each fulfilling their sacred purpose. I would be speaking Potawatomi. We would see what Nanabozho saw. It does not bear too much imagining, for in that direction lies heartbreak.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Take pride in what you did... Claim it, mistakes and all.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“It is not enough to weep for our lost landscapes; we have to put our hands in the earth to make ourselves whole again. Even a wounded world is feeding us. Even a wounded world holds us, giving us moments of wonder and joy. I choose joy over despair. Not because I have my head in the sand, but because joy is what the earth gives me daily and I must return the gift.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Action on behalf of life transforms. Because the relationship between self and the world is reciprocal, it is not a question of first getting enlightened or saved and then acting. As we work to heal the earth, the earth heals us.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“In the indigenous view, humans are viewed as somewhat lesser beings in the democracy of species. We are referred to as the younger brother of Creation, so like younger brothers we must learn from our elders. Plants were here first and have had a long time to figure things out. They live both above and below ground and hold the earth in place.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“When a language dies, so much more than words are lost. Language is the dwelling place of ideas that do not exist anywhere else. It is a prism through which to see the world. Tom says that even words as basic as numbers are imbued with layers of meaning. The numbers we use to count plants in the sweetgrass meadow also recall the Creation Story. Én:ska—one. This word invokes the fall of Skywoman from the world above. All alone, én:ska, she fell toward the earth. But she was not alone, for in her womb a second life was growing. Tékeni—there were two. Skywoman gave birth to a daughter, who bore twin sons and so then there were three—áhsen. Every time the Haudenosaunee count to three in their own language, they reaffirm their bond to Creation.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“The ceremonies that persist—birthdays, weddings, funerals— focus only on ourselves, marking rites of personal transition. […]
We know how to carry out this rite for each other and we do it well. But imagine standing by the river, flooded with those same feelings as the Salmon march into the auditorium of their estuary. Rise in their honor, thank them for all the ways they have enriched our lives, sing to honor their hard work and accomplishments against all odds, tell them they are our hope for the future, encourage them to go off into the world to grow, and pray that they will come home. Then the feasting begins. Can we extend our bonds of celebration and support from our own species to the others who need us?
Many indigenous traditions still recognize the place of ceremony and often focus their celebrations on other species and events in the cycle of the seasons. In a colonist society the ceremonies that endure are not about land; they’re about family and culture, values that are transportable from the old country. Ceremonies for the land no doubt existed there, but it seems they did not survive emigration in any substantial way. I think there is wisdom in regenerating them here, as a means to form bonds with this land.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“In the Western tradition there is a recognized hierarchy of beings, with, of course, the human being on top—the pinnacle of evolution, the darling of Creation—and the plants at the bottom. But in Native ways of knowing, human people are often referred to as “the younger brothers of Creation.” We say that humans have the least experience with how to live and thus the most to learn—we must look to our teachers among the other species for guidance. Their wisdom is apparent in the way that they live. They teach us by example. They’ve been on the earth far longer than we have been, and have had time to figure things out.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Children, language, lands: almost everything was stripped away, stolen when you weren’t looking because you were trying to stay alive. In the face of such loss, one thing our people could not surrender was the meaning of land. In the settler mind, land was property, real estate, capital, or natural resources. But to our people, it was everything: identity, the connection to our ancestors, the home of our nonhuman kinfolk, our pharmacy, our library, the source of all that sustained us. Our lands were where our responsibility to the world was enacted, sacred ground. It belonged to itself; it was a gift, not a commodity, so it could never be bought or sold. These are the meanings people took with them when they were forced from their ancient homelands to new places.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“The word ecology is derived from the Greek oikos, the word for home.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Plants are also integral to reweaving the connection between land and people. A place becomes a home when it sustains you, when it feeds you in body as well as spirit. To recreate a home, the plants must also return.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“..all gifts are multiplied in relationship.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Restoring land without restoring relationship is an empty exercise. It is relationship that will endure and relationship that will sustain the restored land.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“This is the fundamental nature of gifts: they move, and their value increases with their passage. The fields made a gift of berries to us and we made a gift of them to our father. The more something is shared, the greater its value becomes.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“In some Native languages the term for plants translates to “those who take care of us.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“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. To become naturalized is to know that your ancestors lie in this ground. 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.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“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.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“There are some aches witch hazel can't assuage; for those, we need each other. My mother and Hazel Barnett, unlikely sisters, I suppose, learned well from the plants they both loved - they made a balm for loneliness together, a strengthening tea for the pain of longing.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Einstein himself said that "God doesn't play dice with the universe." What is the source of this pattern? Why is the world so beautiful? It could so easily be otherwise: flowers could be ugly to us and still fulfil their own purpose. But they're not.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Isn't this the purpose of education, to learn the nature of your own gifts and how to use them for good in the world?”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“In a garden, food arises from partnership. If I don't pick rocks and pull weeds, I'm not fulfilling my end of the bargain. I can do these thing with my handy opposable thumb and capacity to use tools, to shovel manure. But I can no more create a tomato or embroider a trellis in beans than I can turn lead into gold. That is the plants' responsibility and their gift: animating the inanimate. Now there is a gift.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“But I think we are called to go beyond cultures of gratitude, to once again become cultures of reciprocity.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Something is broken when the food comes on a Styrofoam tray wrapped in slippery plastic, a carcass of a being whose only chance at life was a cramped cage. That is not a gift of life; it is a theft.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“That kind of deep attention that we pay as children is something that I cherish, that I think we all can cherish and reclaim, because attention is that doorway to gratitude, the doorway to wonder, the doorway to reciprocity. And it worries me greatly that today’s children can recognize one hundred corporate logos and fewer than ten plants.”
“To love a place is not enough. We must find ways to heal it.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Ruined land was accepted as the collateral damage of progress.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Knowing her grandchildren would inherit the world she left behind, she did not work for flourishing in her time only. It was through her actions of reciprocity, the give and take with the land, that the original immigrant became Indigenous. For all of us, becoming Indigenous to a place means living as if your children's future mattered, to take care of the land as if our lives, both material and spiritual, depended on it.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Infrared satellite imagery, optical telescopes, and the Hubbell space telescope bring vastness within our visual sphere. Electron microscopes let us wander the remote universe of our own cells. But at the middle scale, that of the unaided eye, our senses seem to be strangely dulled. With sophisticated technology, we strive to see what is beyond us, but are often blind to the myriad sparkling facets that lie so close at hand. We thing we're seeing when we've only scratched the surface. Our acuity at this middle scale seems diminished, not by any failing of the eyes, but by the willingness of the mind. Has the power of our devices led us to distrust our unaided eyes? Or have we become dismissive of what takes no technology but only time and patience to perceive? Attentiveness alone can rival the most powerful magnifying lens.”
Source: Gathering Moss: A Natural and Cultural History of Mosses
“I am trying to understand what it means to own a thing, especially a wild and living being. To have exclusive rights to its fate? To dispose of it at will? To deny others it’s use? Ownership seems a uniquely human behavior, a social contract validating the desire for purposeless possession and control.
To destroy a wild thing for pride seems a potent act of domination. Wildness cannot be collected and still remain wild. Its nature is lost the moment it is separated from its origins. By the very act of owning, the thing becomes an object, no longer itself.”
Source: Gathering Moss: A Natural and Cultural History of Mosses
“The land knows you, even when you are lost.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Is the land a source of belongings, or a source of belonging?”
“The Honorable Harvest…does not say don’t take, but offers inspiration and a model for what we should take. It’s not so much a list of “do not’s” as a list of “do’s.” Do eat food that is honorably harvested, and celebrate every mouthful. Do use technologies that minimize harm; do take what is given. This philosophy guides not only our taking of food, but also any taking of the gifts of Mother Earth–air, water, and the literal body of the earth: the rocks and soil and fossil fuels.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Taking coal buried deep in the earth, for which we must inflict irreparable damage, violates every precept of the code [of honorable harvest]. By no stretch of the imagination is coal 'given to us'. We have to wound the land and water to gouge it from Mother Earth.”
Source: The Democracy of Species
“We need acts of restoration, not only for polluted waters and degraded lands, but also for our relationship to the world. We need to restore honor to the way we live, so that when we walk through the world we don't have to avert our eyes with shame, so that we can hold our heads up high and receive the respectful acknowledgement of the rest of the earth's beings.”
Source: The Democracy of Species
“Do eat food that is honorably harvested, and celebrate every mouthful. Do use technologies that minimize harm; do take what is given... It doesn't mean that we can't consume the energy we need, but it does mean that we honorably take only what is given.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“You sound like my grandmother, back in my village in Turkey... The Honorable Harvest is her way, too. In her house, we learned that everything we put in our mouths, everything that allows us to live, is the gift of another life... My grandma wouldn't let us forget that these are all gifts, which is why you take care of everything, to show respect for that life..." 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.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“Animals have to die for us to live, but they don't have to suffer," he says.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
“If the Sun is the source of flow in the economy of nature, what is the “Sun” of a human gift economy, the source that consonantly replenishes the flow of gifts? Maybe it is love.”
Source: The Serviceberry: Abundance and Reciprocity in the Natural World
“Libraries are models of gift economies, providing free access not only to books but also music, tools, seeds, and more. We don't each have to own everything. The books at the library belong to everyone, serving the public with free books. Take the books, enjoy them, bring them back so someone else can enjoy them, with literary abundance for all. And all you need is a library card, which is a kind of agreement to respect and take care of the common good.”
Source: The Serviceberry: Abundance and Reciprocity in the Natural World
“One of our first gifts is the ability to pay attention with all our senses and come to know the world. When we know the beings around us, we can't help but celebrate the gifts they share with us every day. And so our next gift is gratitude. And that thankfulness spills out when we ask ourselves: "What gift could I give, in return for all I've been given?”
Source: Bud Finds Her Gift
“My hope is that this glimpse into Bud's journey will inspire readers of all ages to understand we each have a special gift and are part of the great gift exchange of life. In the face of our shared ecological and social challenges, I hope you will feel your own importance and purpose and know that you are needed, that you belong, and that giving your gifts can help to create and nurture a beautiful, sustainable world where all life can flourish.”
Source: Bud Finds Her Gift
“He found that the arrogance of power could be used to unleash unlimited growth--an unrestrained, cancerous sort of creation that would lead to destruction.”
Source: Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants
