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\"As a leading researcher in the field of biology, Robin Wall Kimmerer understands the delicate state of our world. But as an active member of the Potawatomi nation, she senses and relates to the world through a way of knowing far older than any science. In Braiding Sweetgrass, she intertwines these two modes of awareness--the analytic and the emotional, the scientific and the cultural--to ultimately reveal a path toward healing the rift that grows between people and nature. The woven essays that construct this book bring people back into conversation with all that is green and growing; a universe that never stopped speaking to us, even when we forgot how to listen\"-- Provided by publisher.

A New York Times BestsellerA Washington Post BestsellerNamed a \"Best Essay Collection of the Decade\" by Literary HubAs a botanist, Robin Wall Kimmerer has been trained to ask questions of nature with the tools of science. As a member of the Citizen Potawatomi Nation, she embraces the notion that plants and animals are our oldest teachers. In Braiding Sweetgrass, Kimmerer brings these two lenses of knowledge together to take us on \"a journey that is every bit as mythic as it is scientific, as sacred as it is historical, as clever as it is wise\" (Elizabeth Gilbert).Drawing on her life as an indigenous scientist, and as a woman, Kimmerer shows how other living beings-asters and goldenrod, strawberries and squash, salamanders, algae, and sweetgrass-offer us gifts and lessons, even if we've forgotten how to hear their voices. In reflections that range from the creation of Turtle Island to the forces that threaten its flourishing today, she circles toward a central argument: that the awakening of ecological consciousness requires the acknowledgment and celebration of our reciprocal relationship with the rest of the living world. For only when we can hear the languages of other beings will we be capable of understanding the generosity of the earth, and learn to give our own gifts in return.

Gardens have a memory. The earth remembers plants that have bloomed and died, dropped seeds and deepened roots; flowers remember the birds, bees, and butterflies that have travelled with pollen on their tongues. Gardens hold the material histories of soil, the geopolitics of plants, and ecologies that unfold in messy, rhizomatic relation. As critical sites, gardens provide insight into the degradation of geologic, botanical, and animal life occurring in the wake of climate change.

Avowing settler status positions settler scholars to join in storying less harmful futures for the discipline. The author’s journey toward avowing settler status through the Northern Shoshoni word daiboo’ helps clear a path for this world-making.

What is science? Whose knowledge do you value and why? Is there room for spirituality in science? These are core questions in the third‐year biology course officially titled Common Ground: Learning from the Land (BIOL3201) offered at Mt. Royal University (Calgary, Alberta, Canada). Commonly referred to as “Harley's Course”, this course was co‐developed with Piikani Knowledge Holder Harley Bastien. The purpose of the course is to expose students to comparative scientific perspectives—Indigenous perspectives based on relationships with creation and respect for the natural order of life, with western perspectives based on maximizing land productivity and management. It encourages students to challenge their beliefs about what science is, who is a scientist, what it means to “think scientifically”, how to listen and observe, and the validity of the immeasurable. The opportunity to experience relational land‐based learning, and to have the flexibility and freedom to discuss and reflect on perspectives different from the dominant western perspective has a remarkable impact on the students. This paper includes lessons learned from the first three cohorts of students who participated in “Harley's Course” and shares some of the challenges inherent in decolonizing the western post‐secondary science curriculum. This paper describes a relational land‐based learning experiential field course that bridges Western and Indigenous scientific worldviews. We describe the impact of incorporating traditional Indigenous paradigms and knowledge into post‐secondary science curriculum and the challenges inherent in decolonizing Western science.

Gardening not only provides material abundance in the flourishing of plants, it also provides spiritual and nonviolent practices that generate peace. Cultivating a garden teaches the concentration of prayer and other meditative practices, and gardening can ground a person in transience (the inevitability of suffering and death). The embodied encounter with dirt that is gardening suggests a spiritual way beyond purity projects that deny the inherent messiness of experience. Gardening also offers a spiritual kinship that extends beyond the human world, in relationships that allow the remembering of ancestors and teaching respect for the planet.

Students explore more-than-human worlds through reading and writing practices designed to address the climate crisis.

Social–ecological disruptions, such as changing climate, extreme weather‐related events and the COVID‐19 pandemic, can have cascading and long‐term consequences for people, ecosystems and multispecies relationships. As the early COVID‐19 pandemic disrupted people's lives through isolation and restricted human contact, more‐than‐human relationships played a heightened role in individuals' day‐to‐day lives with potential long‐term impacts on multispecies justice. We analysed 72 interviews conducted during the early (May–June 2020) COVID‐19 lockdown in the United States to investigate how social–ecological disruptions and spatial re‐orderings, exemplified by the pandemic, reassemble more‐than‐human relationships. We consider new relational values through a transformative multispecies justice framing, which contends that times of uncertainty can inspire meaningful connections with the more‐than‐human world, facilitating care and reciprocal relationships during times of disruption. Among interviewee accounts, we find that disorderings of daily life during the pandemic interweave with past and ongoing experiences of inequity to form mosaics of disruption. These mosaics of disruption created circumstances in which interviewees formed new connections with the more‐than‐human world. The more‐than‐human connections of interviewees sat along a spectrum and did not universally represent the same strength of relational values. The more‐than‐human connections were defined by individual's positionality and restricted geographies of the circumstances. However, the newly formed relationships seemed to be ephemeral, indicating that they would not necessarily endure outside of an early‐pandemic context. Thus, while individuals reported rearranged relationships out of pandemic precarity, their transitory qualities do not directly promise long‐term transformational multispecies connections. Our findings suggest that moments of disruption alone do not necessarily produce durable change and there is a need to go beyond merely recognizing relationality. Policy implications: Transformative multispecies justice requires long‐term, routine commitment to deepening relationships with the more‐than‐human world. While future social–ecological and spatial disturbances can be a window of opportunity to initiate multispecies relationships, future initiatives and policies must actively support and foster these relationships and strong relational values beyond the disturbances—recognizing the long‐term, non‐linear processes of transformation needed to address our future challenges. Read the free Plain Language Summary for this article on the Journal blog. Read the free Plain Language Summary for this article on the Journal blog.

For people conscious and critical of their settler-colonial immigration heritage, the desire to forge and claim a deep connection with a plot of land can generate deep ambivalence. Engaging with Wall Kimmerer's reflections on indigeneity and migration, this essay explores the ways in which embodied and material practices of gardening and caring for the soil enable visceral recognition of both the urgency for – and the challenges associated with – decolonizing relationships with more-than-human beings that have been subjugated in diverse ways through colonial capitalism over time and space.