This week, we read another chapter of Robyn Wall Kimmerer’s book Braiding Sweetgrass. The chapter discusses the history of the first man, Nanabozho, in the Anishnabe culture. As the chapter follows the creation story, it highlights parallels between Nanabozho’s story and our society today. Interestingly, Nanabozho viewed himself as an immigrant when he first set foot on earth, understanding that the earth is ancient and was not built for him; he is a visitor seeking to make it his home. This is where Kimmerer’s philosophy of becoming Indigenous to the place is rooted. Nanabozho seeks to learn from the land plants and animals so he can coexist with them. This lifestyle is juxtaposed with that of western settlers, who, as Kimerer says, have one foot on the land and one foot in a boat. “For the sake of the peoples and the land, the urgent work of the Second Man may be to set aside the ways of the colonist and become indigenous to the place. But can Americans, as a nation of immigrants, learn to live here as if we were staying? With both feet on the shore?” (Kimmerer 2013). Kimmerer goes on to discuss that the Anishnabe peoples don’t view time as linear but as a circle. This worldview changes how they interact with the land and creates a culture focused on being part of the natural world, rather than seeking to extract value from it without regard for one’s future, as so many colonial powers do.
The Power to Create and to Destroy
Later in the chapter, I found a quote that spoke to me, as an educator, citizen, husband, son and friend. The keeper of fire comes to Nanabohzo personally and explains to him the duality of man. “This is the same fire that warms your lodge,” he said. “All powers have two sides, the power to create and the power to destroy. We must recognise them both, but invest our gifts on the side of creation” (Kimmerer 2013). In myself, I have seen this power during my career in trucking and at the mine: the process by which I maintained my way of life was built on industries that extracted value from society and the planet. Not only were the practices harmful to the environment, but they were also harmful to the soul. The culture in those environments becomes analogous to the destruction of the surrounding world. I have also seen the destructive power in relationships when people seek to win arguments instead of solving problems, or fail to consider others. In my pursuit of teaching, I am seeking to create value in my community and find meaning in life. Investing in my gifts on the side of creation. Hopefully, by putting energy back into the system through teaching and community enrichment, I will become fulfilled. Strength is not about denying the power within oneself to cause harm. It is about acknowledging that power and choosing to create value instead.
Conclusion
Braiding Sweetgrass is the ribbon that ties this course together, weaving in themes of indigenous knowledge and enabling insightful reflection on one’s own worldview. This post connects to the BC curriculum through the big idea of personal awareness and responsibility. This reflection was included because this chapter allowed me to reflect on my own responsibility and the reasons for my choice to become an educator, my choice to feed the side of creation.
Kimmerer, Robin Wall. Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants (p. 207). Milkweed Editions. Kindle Edition.