Braiding Sweetgrass Quotes

“All powers have two sides, the power to create and the power to destroy. We must recognize them both, but invest our gifts on the side of creation.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

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

“One thing I’ve learned in the woods is that there is no such thing as random. Everything is steeped in meaning, colored by relationships, one thing with another.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“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.[…]
This is the grammar of animacy.”
― Robin Wall Kimmerer, 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.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“Balance is not a passive resting place—it takes work, balancing the giving and the taking, the raking out and the putting in.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“Wealth among traditional people is measured by having enough to give away.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“Among our Potawatomi people, women are the Keepers of Water. We carry the sacred water to ceremonies and act on its behalf. “Women have a natural bond with water, because we are both life bearers,” my sister said. “We carry our babies in internal ponds and they come forth into the world on a wave of water. It is our responsibility to safeguard the water for all our relations.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“If all the world is a commodity, how poor we grow. When all the world is a gift in motion, how wealthy become.”
― Robin Wall Kimmerer, 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.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“Weep! Weep!” calls a toad from the water’s edge. And I do. 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

“...all flourishing is mutual.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“Native scholar Greg Cajete has written that in indigenous ways of knowing, we understand a thing only when we understand it with all four aspects of our being: mind, body, emotion, and spirit. I came to understand quite sharply when I began my training as a scientist that science privileges only one, possibly two, of those ways of knowing: mind and body. As a young person wanting to know everything about plants, I did not question this. But it is a whole human being who finds the beautiful path.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“It’s not just land that is broken, but more importantly, our relationship to land.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“What is the duty of humans? If gifts and responsibilities are one, then asking “What is our responsibility?” is the same as asking “What is our gift?” It is said that only humans have the capacity for gratitude. This is among our gifts.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“The word ecology is derived from the Greek oikos, the word for home.”
― Robin Wall Kimmerer, 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.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“The mycorrhizae may form fungal bridges between individual trees, so that all the trees in a forest are connected. These fungal networks appear to redistribute the wealth of carbohydrates from tree to tree. A kind of Robin Hood, they take from the rich and give to the poor so that all the trees arrive at the same carbon surplus at the same time. They weave a
web of reciprocity, of giving and taking. In this way, the trees all act as one because the fungi have connected them. Through unity, survival.
All flourishing is mutual. Soil, fungus, tree, squirrel, boy—all are the beneficiaries of reciprocity.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

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

“Maybe there is no such thing as rain; there are only raindrops, each with its own story.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

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

“Wait a second,” he said as he wrapped his mind around this linguistic distinction, “doesn’t this mean that speaking English, thinking in English, somehow gives us permission to disrespect nature? By denying everyone else the right to be persons? Wouldn’t things be different if nothing was an it?”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“Swept away with the idea, he said it felt like an awakening to him. More like a remembering, I think. The animacy of the world is something we already know, but the language of animacy teeters on extinction—not just for Native peoples, but for everyone. Our toddlers speak of plants and animals as if they were people, extending to them self and intention and compassion—until we teach them not to. We quickly retrain them and make them forget. When we tell them that the tree is not a who, but an it, we make that maple an object; we put a barrier between us, absolving ourselves of moral responsibility and opening the door to exploitation.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“Puhpowee, she explained, translates as “the force which causes mushrooms to push up from the earth overnight.” As a biologist, I was stunned that such a word existed.
The makers of this word understood a world of being, full of unseen energies that animate everything. I’ve cherished it for many years, as a talisman, and longed for the people who gave a name to the life force of mushrooms. The language that holds Puhpowee is one that I wanted to speak. So when I learned that the word for rising, for emergence, belonged to the language of my ancestors, it became a signpost for me.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“What we contemplate here is more than ecological restoration; it is the restoration of relationship between plants and people. Scientists have made a dent in understanding how to put ecosystems back together, but our experiments focus on soil pH and hydrology—matter, to the exclusion of spirit. We might look to the Thanksgiving Address for guidance on weaving the two. We are dreaming of a time when the land might give thanks for the people.”
― Robin Wall Kimmerer, 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.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“If time could run backward, like a film in reverse, we would see this mess reassemble itself into lush green hills and moss-covered ledges of limestone. The streams would run back up the hills to the springs and the salt would stay glittering in underground rooms.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“Ruined land was accepted as the collateral damage of progress.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

“If citizenship is a matter of shared beliefs, then I believe in the democracy of species. If citizenship means an oath of loyalty to a leader, then I choose the leader of the trees. If good citizens agree to uphold the laws of the nation, then I choose natural law, the law of reciprocity, of regeneration, of mutual flourishing.”
― Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

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