#kimmerer

[bucephaly]

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.

Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and The Teachings of Plants

[noosphe-re]

A bay is a noun only if water is dead. When bay is a noun, it is defined by humans, trapped between its shores and contained by the word. But the verb wiikwegamaa—to be a bay—releases the water from bondage and lets it live. "To be a bay" holds the wonder that, for this moment, the living water has decided to shelter itself between these shores, conversing with cedar roots and a flock of baby mergansers. Because it could do otherwise—become a stream or an ocean or a waterfall, and there are verbs for that, too. To be a hill, to be a sandy beach, to be a Saturday, all are possible verbs in a world where everything is alive. Water, land, and even a day, the language a mirror for seeing the animacy of the world, the life that pulses through all things, through pines and nuthatches and mushrooms. This is the language I hear in the woods; this is the language that lets us speak of what wells up all around us. And the vestiges of boarding schools, the soap-wielding missionary wraiths, hang their heads in defeat.

Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

[tshoxenreider]

If all the world is a commodity, how poor we grow. When all the world is a gift in motion, how wealthy we become... a great longing is upon us, to live again in a world made of gifts.

Robin Wall Kimmerer

[athousandgateaux]

Names are the way we humans build relationship, not only with each other but with the living world. I’m trying to imagine what it would be like going through life not knowing the names of the plants and animals around you. Given who I am and what I do, I can’t know what that’s like, but I think It would be a little scary and disorienting – like being lost in a foreign city where you can’t read the street signs. Philosophers call this state of isolation and disconnection ‘species loneliness – a deep, unnamed sadness stemming from estrangement from the rest of Creation, from the loss of relationship.

Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants, pg. 208-209

[notes-slowroots]

If grief can be a doorway to love, then let us all weep for the world we are breaking apart so we can love it back to wholeness again.

Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants (2013, p. 359)

[noosphe-re]

Most other places I know, water is a discrete entity. It is hemmed in by well-defined boundaries: lakeshores, stream banks, the great rocky coastline. You can stand at its edge and say "this is water" and "this is land." Those fish and those tadpoles are of the water realm; these trees, these mosses, and these four-leggeds are creatures of the land. But here in these misty forests those edges seem to blur, with rain so fine and constant as to be indistinguishable from air and cedars wrapped with cloud so dense that only their outlines emerge. Water doesn't seem to make a clear distinction between gaseous phase and liquid. The air merely touches a leaf or a tendril of my hair and suddenly a drop appears.

Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

[noosphe-re]

I come here to listen, to nestle in the curve of the roots in a soft hollow of pine needles, to lean my bones against the column of white pine, to turn off the voice in my head until I can hear the voices outside it: the shhh of wind in needles, water trickling over rock, nuthatch tapping, chipmunks digging, beechnut falling, mosquito in my ear, and something more—something that is not me, for which we have no language, the wordless being of others in which we are never alone. After the drumbeat of my mother's heart, this was my first language.

Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

[notes-slowroots]

The commodity economy has been here on Turtle Island for four hundred years, eating up the white strawberries and everything else. But people have grown weary of the sour taste in their mouths. A great longing is upon us, to live again in a world made of gifts. I can scent it coming, like the fragrance of ripening strawberries rising on the breeze.

Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants (2013, p. 32)