Botanists from the United States

"The virgin fertility of our soils and the vast amount of unskilled labor have been more of a curse than a blessing to agriculture. This exhaustive system for cultivation, the destruction of forest, the rapid and almost constant decomposition of organic matter, have made our agricultural problem one requiring more brains than of the North, East or West."

"More and more as we come closer and closer in touch with nature and its teachings are we able to see the Divine and are therefore fitted to interpret correctly the various languages spoken by all forms of nature about us."

"I love to think of nature as unlimited broadcasting stations, through which God speaks to us every day, every hour and every moment of our lives, if we will only tune in and remain so."

"Our creator is the same and never changes despite the names given Him by people here and in all parts of the world. Even if we gave Him no name at all, He would still be there, within us, waiting to give us good on this earth."

"I do not feel capable of writing a single word of counsel to those dear young people, more than to say that my heart goes out to every one of them, regardless of the fact that I have never seen them and may never do so. I want them to find Jesus, and make Him a daily, hourly, and momently part of themselves. O how I want them to get the fullest measure of happiness and success out of life. I want them to see the Great Creator in the smallest and apparently the most insignificant things about them. How I long for each one to walk and talk with the Great Creator through the things he has created. How I thank God every day that I can walk and talk with Him."

"My beloved friend, keep your hand in that of the Master, walk daily by His side, so that you may lead others into the realms of true happiness, where a religion of hate, (which poisons both body and soul) will be unknown, having in its place the "Golden Rule" way, which is the "Jesus Way" of life, will reign supreme. Then, we can walk and talk with Jesus momentarily, because we will be attuned to His will and wishes, thus making the Creation story of the world non-debatable as to its reality. God, my beloved friend is infinite the highest embodiment of love. We are finite, surrounded and often filled with hate. We can only understand the infinite as we loose the finite and take on the infinite."

"I know that my Redeemer lives. Thank God I love humanity, complexion doesn't interest me one single a bit."

"When our thoughts — which bring actions — are filled with hate against anyone, Negro or white, we are in a living hell. That is as real as hell will ever be."

"Fear of something is at the root of hate for others, and hate within will eventually destroy the hater. Keep your thoughts free from hate, and you need have no fear from those who hate you."

"My attitude toward life was also my attitude toward science. Jesus said one must be born again, must become as a little child. He must let no laziness, no fear, no stubbornness keep him from his duty. If he were born again he would see life from such a plane he would have the energy not to be impeded in his duty by these various sidetrackers and inhibitions. My work, my life, must be in the spirit of a little child seeking only to know the truth and follow it. My purpose alone must be God's purpose - to increase the welfare and happiness of His people. Nature will not permit a vacuum. It will be filled with something. Human need is really a great spiritual vacuum which God seeks to fill... With one hand in the hand of a fellow man in need and the other in the hand of Christ, He could get across the vacuum and I became an agent. Then the passage, "I can do all things through Christ which strengtheneth me," came to have real meaning. As I worked on projects which fulfilled a real human need forces were working through me which amazed me. I would often go to sleep with an apparently insoluble problem. When I woke the answer was there. Why, then, should we who believe in Christ be so surprised at what God can do with a willing man in a laboratory? Some things must be baffling to the critic who has never been born again."

"It is necessary for our generation to repudiate Carver and all the lesser-known black leaders who cooperated with the white design to keep their people down. We need none of their kind today. Someday, when, God willing, the struggle is over and its bitterness has faded, those men and women may be rediscovered and given their just due for working, as best they could see to do in their time and place, for their brothers and sisters. But at present their influence is pernicious, and where they still control education, in the North or the South, they must be replaced with educators who are ready to demand full equality for the oppressed races and fight for it at any cost."

"Professor Carver, who teaches scientific agriculture, botany, agricultural chemistry, etc., at Tuskegee, is, as regards complexion and features, an absolute Negro; but in the cut of his clothes, the accent of his speech, the soundness of his science, he might be professor of botany, not at Tuskegee, but at Oxford or Cambridge. Any European botanist of distinction, after ten minutes' conversation with this man, instinctively would treat him as a man on a level with himself."

"He is better known as the greatest Negro scientist alive, the man who pioneered new uses for Southern agricultural products, developed 285 new uses for the peanut, got 118 products, including vinegar, molasses and shoe blacking, from the South’s surplus sweet potatoes."

"The versatility of his genius and his achievements in diverse branches of the arts and sciences were truly amazing. The versatility of his genius All mankind is the beneficiary of his discoveries in the field of agricultural chemistry. The things which he achieved in the face of early handicaps will for all time afford an inspiration of youth everywhere. The things, which he achieved in the face of early handicaps, will for all time afford an inspiration of youth everywhere. I count it a great privilege to have met Dr. Carver and to have talked with him at Tuskegee on the occasion of my visit to the institute, which was the scene of his long and distinguished labors."

"From oppressive and crippling surroundings, George Washington Carver lifted his searching, creative mind to the ordinary peanut, and found therein extraordinary possibilities for goods and products unthinkable by minds of the past."

"From crippling circumstance, George Washington Carver made for himself an imperishable niche in the annals of science."

"Although a few refer to George Washington Carver, whose research in agricultural products helped to revive the economy of the South when the throne of King Cotton began to totter, they ignore the contribution of Norbert Rillieux, whose invention of an evaporating pan revolutionized the process of sugar refining. How many people know that the multimillion-dollar United Shoe Machinery Company developed from the shoe-lasting machine invented in the last century by a Negro from Dutch Guiana, Jan Matzeliger, or that Granville T. Woods, an expert in electric motors, whose many patents speeded the growth and improvement of the railroads at the beginning of this century, was a Negro?"

"When Dr. Carver died, the United States lost one of her finest Christian gentleman. He was a good friend of my father and mother and I had known him for forty-seven years. To the world, he was known as a scientist. Those who knew him best, however, realized that this outstanding characteristic was a strong feeling of the eminence of God. Everything he was and did found its origin in that strong ans continuous feeling."

"From Carver's small laboratory at Tuskegee came formulas in agricultural chemistry that enriched the entire Southland, indeed the whole of America and the world."

"The scientific discoveries and experiments of Dr. Carver have done more to alleviate the one-crop agricultural system in the South than any other thing that has been done in the history of the United States."

"[He] achieved a place as one of the foremost scientists of all the world for all time."

"Dr. Carver left a legacy of hope and beacon light pointing to opportunities of the future... This Negro scientist who was born of slave parents succeeded by hard work and exalted vision to the stature of one of the most outstanding agricultural research scientists in the world.""

"Dr. George Washington Carver was one of the wonders of this age... Those who believe and teach that a man's heritage determines his spiritual, mental and physical traits will be hard put to explain the source of Dr. Carver's amazing intellect."

"If we were asked what living man had the worst start and the best finish, we would say, Dr. Carver. It's a great loss to us that we have no one like him in England."

"His work was his life, and by not diluting it with wrathful forays against the ignorance of prejudice he was able to make his own unique and most vital contribution to racial amity."

"Professor Carver, like the other men I have mentioned, is of unmixed African blood, and is one of the most thoroughly scientific men of the Negro race with whom I am acquainted. Whenever anyone who takes a scientific interest in cotton. Whenever any one who takes a scientific interest in cotton growing, or in the natural history of this part of the world, comes to visit Tuskegee, he invariably seeks out and consults Professor Carver."

"Although Professor Carver impresses every one who meets him with the extent of his knowledge in the matter of plant life, he is quite the most modest man I have ever met."

"I didn't add any new elements [to the modern synthetic theory] to speak of. I just modified things so that people could understand how things were in the plant world."

"Whenever like mates with like (genetically), the statistical distribution curve, which describes the frequency of the purely fortuitous combinations of genes, is flattened out, its mode is depressed, and its extremes are increased. This reduces the number of the mediocre produced and increases the numbers both of the sub-normal and the talented groups. It is possible that, without this increase in the number of extreme variants, no nation, race or group could produce enough superior individuals to maintain a complex culture. Certainly not enough to operate or advance a civilization. ...Any number of social customs have stood, and still stand, in the way of an optimum amount of selective matings. In a feudal society, opportunities are denied to many able men who, consequently, never develop to the high level of their biological potential and thus they remain among the undistinguished. Such able men (and women) might also be diffused throughout an "ideal" classless society and, lacking the means to separate themselves from the generality, or to develop their peculiar talents, would be effectively swamped. In such a society they could hardly segregate in groups. In fact, only a few of the able males might ever meet an able female who appealed to them erotically. Obviously an open society—one in which the able may rise and the dim-wits sink, and where like intelligences have a greater chance of meeting and mating—has advantages that other societies do not have. Our own society today—incidentally and without design—is providing more and more opportunities for intelligent matrimonial discrimination. It is possible that our co-educational colleges, where highly-selected males and females meet when young, are as important in their function of bringing together the parents of our future superior individuals as they are in educating the present crop."

"Those who are making history seldom have time to record it."

"Nature has time without limit, but man has immediate need for better and still better food, houses and clothing, and our present state of civilization depends largely upon the improvements of plants and animals which have consciously and half-consciously been made by man, and future civilization must more and more depend upon scientific efforts to this end."

"A knowledge of Mendelism is recognized by me as only the ABC to the broader knowledge of heredity necessary for success in animal and plant improvement, and all variations and all mutations of every nature are responses to environment which, by repetition and combination, are slowly but surely fixed in heredity and at last made tangible, most often through the crossing of varieties, species, or genera, either by nature or that part of nature called man."

"Sex is not a necessary attribute of all living things.. [it is] a most necessary attribute if progress in evolution of new forms is to occur, as they have progressed through the ages and as we now see them progressing on this planet."

"Power to vary in plants or animals is itself a feature as readily transmissible as is stability of character. The quality of varying to meet varying environments is therefore one of the hereditary traits which the plant breeder must consider, and which may itself be extended or overcome by the processes of crossing and selection."

"It is increasingly necessary to impress the fact that there are two distinct lines in the improvement of any race: the environment which brings individuals up to their best possibilities; the other, ten thousand times more important and effective, selection of the best individuals through a series of generations."

"To the gardener who goes about his task with the right spirit must every plant appear as the most wonderful of laboratories in which miracles of transformation, outmatching the utmost feats of the most skillful conjurer, are being performed every hour."

"The richest soil that was ever prepared would not grow a single blade of grass or the tiniest Weed if that soil were absolutely dry. ...There must be water in the soil to dissolve out and transfer its elements in order that the rootlets of the plant shall be able to make the slightest use of these elements. ...But ...a plant may grow and thrive for a time quite without the presence of soil if its roots are placed in water. ... some of the richest soils in the world are those that are absolutely barren and fully merit the designation of desert lands because water is lacking"

"The essential basis of life itself, namely, , is a substance composed largely of water and having the physical constitution of a viscid liquid."

"The plant, unlike the animal, has provided a special mechanism—a unique laboratory—through which it is able to manufacture from the crude salts in watery solution, with the aid of another element taken from the air, a new compound which will serve the protoplasmic cell with food. That is to say, the plant organism as a whole comprises a laboratory for compounding the crude elements, which by themselves cannot be used as nourishment, into a substance that can be used as nourishment. ...The plant is the only place in the world where foodstuffs are manufactured, and that no animal of any kind could live without nourishment that was originally manufactured by some plant, the vital importance of the matter will be manifest."

"In manufacturing food for its own cells, the plant is producing a supply of food that will be available for the sustenance of animal cells also. Thus the entire animal World may be said to be a vast parasitic colony as absolutely dependent upon the vegetable colony for its essential food supplies as any other parasite is dependent upon its host."

"The most interesting thing in the world, from the standpoint of animal economy—which of course includes human economy—is the wonderful laboratory or factory of the plant..."

"The plant laboratories in which this wonderful and vitally essential transformation is effected are chiefly located in the leaf of the plant... the thoughtful person must regard this structure—the most ordinary green leaf of tree or shrub or vine or the tiniest blade of grass—as in some respects the most wonderful thing in the world."

"When the wise plant developer goes into his garden or orchard... his eyes turn always first and foremost to the leaves..."

"No one at all understands why it is possible for the plant cell that bears within its substance one of these green bodies to combine certain inorganic elements into nutritious foods, a feat that no human chemist can perform."

"What takes place within the structure of the leaf, then, with the aid of the wonderful green workmen, is this: A certain number of molecules of water, brought to the leaf from root and stem, are taken in hand and compounded with a certain number of molecules of carbon extracted from the air that has been brought into the leaf laboratory through its mouths or ta from the outside atmosphere. When the compound has been effected, we still have the atoms of hydrogen and oxygen that composed the water molecules and the atoms of carbon, but they are so marvelously put together that they no longer constitute the liquid water or the gas in which the carbon was imported. They now constitute an altogether new substance which is termed sugar. Thus only three elements are dealt with and these very familiar ones. It would seem as if almost any chemist should be able to manage a simple combination like that. But... no human chemist knows how to manage it. There are forces to be invoked in effecting that combination of which no chemist has any knowledge. Only the chlorophyll grains in the plant leaf have learned the secret, and up to the present they have kept their secret well."

"During the course of many years of investigation into the plant life of the world, creating new forms, modifying old ones, adapting others to new conditions, and blending still others, I have constantly been impressed with the similarity between the organization and development of plant and human life."

"The mere crossing of species, unaccompanied by selection, wise supervision, intelligent care, and the utmost patience, is not likely to result in marked good, and may result in vast harm. Unorganized effort is often most vicious in its tendencies."

"Let me lay emphasis on the opportunity now presented in the United States for observing and, if we are wise, aiding in what I think it fair to say is the grandest opportunity ever presented of developing the finest race the world has ever known out of the vast mingling of races brought here by immigration."

"Look at the material on which to draw. Here is the North, powerful, virile, aggressive, blended with the luxurious, ease-loving, more impetuous South. Again you have the merging of a cold phlegmatic temperament with one mercurial and volatile. Still again the union of great native mental strength, developed or undeveloped, with bodily vigor, but with inferior mind. See, too, what a vast number of environmental influences have been at work in social relations, in climate, in physical surroundings. Along with this we must observe the merging of the vicious with the good, the good with the good, the vicious with the vicious."

"Do not be cross with the child; you cannot afford it. If you are cultivating a plant, developing it into something finer and nobler, you must love it, not hate it; be gentle with it, not abusive; be firm, never harsh. I give the plants upon which I am at work in a test, whether a single one or a hundred thousand, the best possible environment. So should it be with a child, if you want to develop it in right ways. Let the children have music, let them have pictures, let them have laughter, let them have a good time; not an idle time but one full of cheerful occupation. Surround them with all the beautiful things you can. Plants should be given sun and air and the blue sky; give them to your boys and girls. ...for all the years. We cannot treat a plant tenderly one day and harshly the next; they cannot stand it. Remember that you are training not only for to-day, but for all the future, for all posterity."

"There is not a single desirable attribute which, lacking in a plant, may not be bred into it. Choose what improvement you wish in a flower, a fruit, or a tree, and by crossing, selection, cultivation, and persistence you can fix this desirable trait irrevocably."

"Pick out any trait you want in your child... By surrounding this child with sunshine from the sky and your own heart, by giving the closest communion with nature, by feeding this child well-balanced, nutritious food, by giving it all that is implied in healthful environmental influences, and by doing all in love, you can thus cultivate in the child and fix there for all its life all of these traits."

"Here appears a child plainly not normal, what shall we do with him? Shall we, as some have advocated, even from Spartan days, hold that the weaklings should be destroyed? No. In cultivating plant life, while we destroy much that is unfit, we are constantly on the lookout for what has been called the abnormal, that which springs apart in new lines. How many plants are there in the world to-day that were not in one sense once abnormalities? No; it is the influence of cultivation, of selection, of surroundings, of environment, that makes the change from the abnormal to the normal. From the children we are led to call abnormal, may come, under wise cultivation and training, splendid normal natures."

"In child rearing environment is equally essential with heredity."

"When certain hereditary tendencies are almost indelibly ingrained, environment will have a hard battle to effect a change in the child; but that a change can be wrought by the surroundings we all know. The particular subject may at first be stubborn against these influences, but repeated application of the same modifying forces in succeeding generations will at last accomplish the desired object in the child as it does in the plant."

"But with those who are mentally defective—ah, here is the hardest question of all!—what shall be done with them? ...In the case of human beings in whom the light of reason does not burn... shall they be eliminated from the race? Go to the mother of an imbecile child and get your answer. ...For these helpless unfortunates, as with those who are merely unfortunate from environment, I should enlist the best and broadest state aid."

"Heredity is not the dark specter which some people have thought—merciless and unchangeable, the embodiment of Fate itself. This dark, pessimistic belief which tinges even the literature of to-day comes, no doubt, from the general lack of knowledge of the laws governing the interaction of these two ever-present forces of heredity and environment wherever there is life. My own studies have led me to be assured that heredity is only the sum of all past environment, in other words environment is the architect of heredity; and I am assured of another fact: acquired characters are transmitted and—even further—that all characters which are transmitted have been acquired..."

"We may compare this sum of the life forces, which we call heredity, to the character of a sensitive plate in the camera. Outside pictures impress themselves more or less distinctly on the sensitive plate... Stored within heredity are all joys, sorrows, loves, hates, music, art, temples, palaces, pyramids, hovels, kings, queens, paupers, bards, prophets and philosophers, oceans, caves, volcanoes, floods, earthquakes, wars, triumphs, defeats, reverence, courage, wisdom, virtue, love and beauty, time, space, and all the mysteries of the universe. The appropriate environments will bring out and intensify all these general human hereditary experiences and quicken them again into life and action, thus modifying for good or evil, character—heredity—destiny."

"Every child should have mud pies, grasshoppers, water-bugs, tadpoles, frogs, mud-turtles, elderberries, wild strawberries, acorns, chestnuts, trees to climb, brooks to wade in, water-lilies, woodchucks, bats, bees, butterflies, various animals to pet, hay-fields, pine-cones, rocks to roll, sand, snakes, huckleberries and hornets and any child who has been deprived of these has been deprived of the best part of his education. By being well acquainted with all these they come into most intimate harmony with nature, whose lessons are, of course, natural and wholesome."

"As a young man he developed the Burbank potato in his native Massachusetts and used the proceeds to bankroll his larger, lifetime operation in California."

"He introduced almost every "new" trait by directed immigration—that is, by importing favorable features from other lineages through hybridization."

"Burbank... wished to improve humans exactly as he made better plants... [he] outlined a four-step process... [but] actually accomplished all his feats with only two of his four steps... Ironically, he rooted the humanistic and "liberal" heart of his eugenics program in the two illusory processes... Burbank... advocated Lamarckian inheritance... Nature, in the wild or in horticulture, works on Darwinian, not Lamarckian, principles. Acquired characters are not inherited, and desired improvement occurs by rigorous selection with elimination of the vast majority from the reproductive stream. Burbank could develop new breeds, but he could not alter the rules. He actually worked by extensive hybridization and uncompromising selection, though his own success fooled him into thinking that nature helped his efforts by Lamarckian inheritance. The Lamarckian theme sets the keystone for Burbank's liberal eugenics, based upon the genetic effects of good nurturing. The fallacy of Lamarckianism marks the utter failure of his arguement."

"The final and most important factor of Burbank's success is the inherent personal genius of the man, his innate sympathy with nature, aided by the practical education in plant biology derived from thirty years of constant study and experiment which enable him to perceive correlations and outcomes of plant growth which seem to have been visible to no other man."

"His principles are in full harmony with the teachings of science. His methods are hybridization and selection in the broadest sense and on the largest scale. One very illustrative example of his methods must suffice to convey an idea of the work necessary to produce a new race of superlative excellency. Forty thousand blackberry and raspberry hybrids were produced and grown until the fruit matured. Then from the whole lot a single variety was chosen as the best. It is now known under the name of "Paradox." All others were uprooted with their crop of ripening berries, heaped up into a pile twelve feet wide, fourteen feet high and twenty-two feet long, and burned. Nothing remained of that expensive and lengthy experiment, except the one parent plant of the new variety. Similar selections and similar amount of work have produced the famous plums, the brambles and the blackberries, the Shasta daisy, the peach-almond, the improved blueberries, the hybrid lilies, and the many other valuable fruits and garden-flowers that have made the fame of Burbank and the glory of horticultural California."

"A unique, great genius!. To see him was the prime reason of my coming to America. He works to definite ends. He ought to be not only cherished but helped. Unaided he cannot do his best. He should be as well known and as widely appreciated in California as among scientific men in Europe."

"After a short experience in an agricultural implement manufactory he began market gardening and seed growing in a small way, one of his first and therefore now best known achievements being the development of the Burbank potato from a selected seedling of the Early Rose. On October 1, 1875, he removed from Massachusetts to Santa Rosa, California, where he has lived ever since devoting himself to the production of new forms of plants by crossing and selection."

"For the sake of one great advance, he can afford to burn thousands of plants of which the combinations of inheritable character show little or no improvement over the parent stock."

"Burbank is proud to acknowledge that his success rests on the science of Darwin..."

"Burbank's special field is that of ; here he is artist as well as scientist. Academic, no—but science is not necessarily bred in the academy. ...he has not studied in the universities, though his large library contains most of the books which relate to these subjects."

"Burbank worked for years alone, not understood nor appreciated, and usually at a financial loss, for his instincts and aims were those of a scientist, not of a horticulturist."

"In his way he belongs to the class of Faraday and the self-taught men of the last generation who dealt steadily with facts, while universities spent their energies on fine points of grammar, and a philosophy which, like an epiphytic plant, had its roots in the air."

"With broader opportunities, Burbank could have done a greater variety of things and touched life at more points; but he would thus have lost something of his simple intensity and fine delicacy—things the schools do not give and too much contact with society sometimes takes away."

"Big men are usually of simple, direct sincerity of character. These marks are found in Burbank, sweet, straightforward, unspoiled as a child, devoted to truth, never turning aside to seek fame or money or other personal reward. If his place be outside the great temple of science, not many of the rest of us will be found fit to enter."

"Doing your own gardening makes you much more aware of food cycles, what it takes to grow it, and what the range of food quality is."

"When it comes to getting away, big pits are a handicap. A quarter-pound seed isn't going to be blown about by anything less than a hurricane, and in water an avocado pit sinks."

"All that we can say, looking at the avocado pit, is that whatever swallowed it must have been big. As big as those fossil skeletons staring out at us from behind the dusty glass of museum cases."

"The general biological ignorance bodes ill for democratic decisions on environmental issues."

"The classification of biodiversity is the job of taxonomists who, born as packrats and inspired by a compulsion to explore and collect the world's biological riches, will risk life and limb to solve the great puzzles of biogeography, ethnobotany, and evolution."

"Current evidence suggests that teosinte was first tended for its green ears and sugary pith by hunter-gatherers as an occasional rainy-season food in small “garden” populations away from its homeland, and not for its abundant grain-containing, hard fruitcases, which easily mass-collected but useless as food, are as yet unknown from the archeological record. A rare grain-liberating teosinte mutation (probably expressed in only one “founder” plant, a mazoid “Eve”), which exposed the encased grain for easy harvest, was soon recognized as useful, collected and planted (or self-planted). Thus maize was started on its way to a unique horticultural domestication that is not comparable to that of the temperate Old World mass-selected agricultural grains."

"As a plant explorer, Iltis led expeditions to Mexico, Guatemala, Peru and Ecuador. His expertise focused on the corn and caper families, but he collected broadly. For example, he discovered two of the 13 species in the tomato genus, including one that proved to have a trait sought in the canning industry."

"If chromosomes are broken by various means, the broken ends appear to be adhesive and tend to fuse with one another 2-by-2. This has been abundantly illustrated in the studies of chromosomal aberrations induced by X-ray treatment. It also occurs after mechanical rupture of ring-shaped chromosomes during somatic mitoses in maize and is assumed to occur during the normal process of crossing-over."

"When, through radiation or other causes, chromosomes are broken within a single nucleus, 2-by-2 fusions may occur between the broken ends. These fusions may lead to rearrangements of parts of the chromatin complement, giving rise to various chromosomal aberrations which are detected as reciprocal translocations, inversions, deficiencies, etc. Since, in the well-investigated cases, the breakages occurred within a single nucleus, the conditions that lead to fusions of broken ends could not easily be ascertained."

"An experiment conducted in the mid-nineteen forties prepared me to expect unusual responses of a genome to challenges for which the genome is unprepared to meet in an orderly, programmed manner. In most known instances of this kind, the types of response were not predictable in advance of initial observations of them. It was necessary to subject the genome repeatedly to the same challenge in order to observe and appreciate the nature of the changes it induces. Familiar examples of this are the production of mutation by X-rays and by some mutagenic agents. In contrast to such “shocks” for which the genome is unprepared, are those a genome must face repeatedly, and for which it is prepared to respond in a programmed manner. Examples are the “heat shock” responses in eukaryotic organisms, and the “SOS” responses in bacteria. Each of these initiates a highly programmed sequence of events within the cell that serves to cushion the effects of the shock. Some sensing mechanism must be present in these instances to alert the cell to imminent danger, and to set in motion the orderly sequence of events that will mitigate this danger. The responses of genomes to unanticipated challenges are not so precisely programmed. Nevertheless, these are sensed, and the genome responds in a descernible but initially unforeseen manner."

"In 1950, Barbara McClintock published a Classic PNAS article, “The origin and behavior of mutable loci in maize,” which summarized the evidence leading to her discovery of transposition. The article described a number of genome alterations revealed through her studies of the Dissociation locus, the first mobile genetic element she identified. McClintock described the suite of nuclear events, including transposon activation and various chromosome aberrations and rearrangements, that unfolded in the wake of genetic crosses that brought together two broken chromosomes 9. McClintock left future generations with the challenge of understanding how genomes respond to genetic and environmental stresses by mounting adaptive responses that frequently include genome restructuring."

"In the year of her election to the National Academy, she began the series of experiments that led her to transposition—work that many now see as the most important of her career. At the time, only she thought so. To most, her conclusions seemed too radical."

"When Barbara McClintock was awarded a Nobel Prize for her work on gene transposition in corn plants, the most striking thing about her was that she made her discoveries by listening to what the corn spoke to her, by respecting the life of the corn and "letting it McClintock says she learned "the stories" of the plants. She "heard them. She watched the daily green journeys of growth from carth toward sky and sun. She knew her plants in the way a healer or mystic would have known them, from the inside, the inner voices of corn and woman speaking to one another. As an Indian woman, I come from a long history of people who have listened to the language of this continent, people who have known that corn grows with the songs and prayers of the people, that it has a story to tell, that the world is alive...This intuitive and common language is what I seek for my writing, work in touch with the mystery and force of life, work that speaks a few of the many voices around us, and it is important to me that McClintock listened to the voices of corn. It is important to the continuance of life that she told the truth of her method and that it reminded us all of where our strength, our knowing, and our sustenance come from. It is also poetry, this science, and I note how often scientific theories lead to the world of poetry and vision, theories telling us how atoms that were stars have been transformed into our living, breathing bodies. And in these theories, or maybe they should be called stories, we begin to understand how we are each many people, including the stars we once were, and how we are in essence the earth and the universe, how what we do travels clear around the earth and returns. In a single moment of our living, there is our ancestral and personal history, our future, even our deaths planted in us and already growing toward their fulfillment. The corn plants are there, and like all the rest we are forever merging our borders with theirs in the world collective."

"The seeds of a few kinds of weeds can be carried long distances by natural means; for instance, dandelion seeds are wind-transported, cockleburs and stickseeds are carried by the hair of animals. However, the seeds of most weeds are spread by human agencies, most commonly in mixtures with agricultural seed."

"Legumes are vital because they provide fixed nitrogen for agricultural soils (the recent substitution of synthetic nitrogen fertilizers certainly being a temporary expedient), and because they furnish most of the protein for human food in high-population parts of the world. Man's dependence on grasses and legumes has been coeval."

"December 2. MockingBird yet with us feeding on Smilax berries"

"Should I say, that the river (in this place) from shore to shore, and perhaps near half a mile above and below me, appeared to be one solid bank of fish, of various kinds, pushing through this narrow pass of San Juan's into the little lake, on their return down the river, and that the alligators were in such incredible numbers, and so close from shore to shore, that it would have easy to have walked across on their heads, had the animals been harmless? What expressions can sufficiently declare the shocking scene that for some minutes continued, whilst this mighty army of fish were forcing the pass? During this attempt, thousands, I may say hundreds of thousands, of them were caught and swallowed by the devouring alligators. I have seen an alligator take up out of the water several great fish at a time, and just squeeze them betwixt his jaws, while the tails of the great trout flapped about his eyes and lips, ere he had swallowed them. The horrid noise of their closing jaws, their plunging amidst the broken banks of fish, and rising with their prey some feet upright above the water, the floods of water and blood rushing out of their mouths, and the clouds of vapor issuing from their wide nostrils, were truly frightful."

"When in my residence in Carolina and Florida, I have seen vast flights of the house swallow (hirundo pelasgia) and bank martin (hirundo riparia) passing onward northward toward Pennsylvania, where they breed in the spring, about the middle of March, and likewise in the autumn in September or October, and large flights on their return southward. And it is observable that they always avail themselves of the advantage of high and favouralbe winds, which likewise do all birds of passage."

"The subjectivity that developed through print culture required that persons give up private identities for public identity. ... The aim of representative men like Benjamin Franklin was to produce themselves as exemplary citizen-­subjects who existed primarily in print and in relation to others who also circulated in print. ... Bartram offers a good test case through which we can trace the emergence of a mode of agency that is not equivalent to subjectivity and that developed outside the metropolitan centers associated with print culture."

"His observations of animal behavior are numerous and detailed, and his interpretations merge into a coherent system of thought. The basis of the system is the belief that nature is an emanation of a benevolent God, and that since the animal creation is a part of nature, it therefore, too, is benevolent. Consequently he becomes a champion of the right of animals to be treated humanely."

"In southern Florida the orchid flora is more or less confined to the peculiar hammock formations in the Everglades and in the pine woods. In these the species are found on the trees and on the ground, not infrequently around or withing the openings of lime-sinks. Each hammock is apt to have a distinctive flora, and when an orchid is common in one hammock, it may be rare in, or absent from, the next."

"The orchid flora of the Philippine Archipelago is closely allied to that of Celebs, Java, and the Malay Peninsula. There are no endemic genera. The number of endemic species, on the contrary, is very large, at least six-sevenths of the known ones having been found nowhere else. It is safe to say that approximately ninety per cent of the orchid flora is endemic."

"Professor Ames' lineage was one of power and wealth."

"He provides fascinating inside glimpses of Harvard biology in the age of the Olympians—East, Wheeler, Jeffrey, Sargent, Thaxter, Farlow, Weston, Bailey, and "Chinese" Wilson."

"During the past three decades, plant anatomists have established a number of lines of phylogenetic specializations in the structures of the stele."

"Harry's first publication (in 1951) was a short paper in the Bulletin of the Torrey Botanical Club entitled "Interesting weeds in New York City." It was during some of his collecting in the wilderness which is the Bronx that he was accosted by several policemen in a squad car, who demanded what he was doing with his odd vasculum over his shoulder. He explained he was a botanist and he was collecting plants. "You know all these weeds?", asked one the men. Upon being assured that he did, he was asked to join them in the car which drove some distance until they came to an open lot on which there was a flourishing crop. "What is it?" "Marihuana," was the reply. Whereupon one of the officers exploded, "Damn those kids, they told us they were tomatoes.""

"Every time Botany and Zoology fuse, Botany ends up screwed to the wall.""

"There is no formula complex enough to hold the birthplace of stories."

"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 constantly replenishes the flow of gifts? Maybe it is love."

"Regenerative economies that reciprocate the gift are the only path forward. To replenish the possibility of mutual flourishing, for birds and berries and people, we need an economy that shares the gifts of the Earth, following the lead of our oldest teachers, the plants. They invite us all into the circle to give our human gifts in return for all we are given. How will we answer?"

"gift economies arise from the abundance of gifts from the Earth, which are owned by no one and therefore shared. Sharing engenders relationships of goodwill and bonds that ensure you will be invited to the feast when your neighbor is fortunate. Security is ensured by nurturing the bonds of reciprocity. You can store meat in your own pantry or in the belly of your brother. Both have the result of keeping hunger at bay but with very different consequences for the people and for the land which provided that sustenance."

"The guidelines of the Honorable Harvest are not usually written down, they are reinforced in small acts of daily life. But if I were to list them they would look something like this: Know the ways of the ones who take care of you, so that you can take care of them. Introduce yourself. Be accountable as the one who comes asking for a life. Ask permission before taking. Abide by the answer. Never take the first one. Never take the last. Take only what you need. Take only that which is given. Never take more than half. Leave some for others. Harvest in a way that minimizes harm.: Use it respectfully. Never waste what you have taken. Share. Give thanks for what you have been given. Give a gift in reciprocity for what you have taken. Sustain the ones who sustain you and the Earth will last forever."

"My Anishinaabe people, as well as the Haudenosaunee people who are my neighbours, have adopted the bowl as the symbol for the nurture and provisioning of the land. We have agreements with one another, known as the One Bowl, One Spoon treaties. The land is understood as the Bowl, filled by Mother Earth with everything that we need. It is our responsibility to share it and keep that bowl full. How we take from the bowl is represented by the spoon. There's just one spoon, the same size for everyone, humans and more-than-humans alike. Not a tiny one for some and a gouging shovel for others. One of the oldest 'conservation policies' on the planet is a statement about sharing, about justice, about reciprocity with the gifts of the land."

"The land is a sharp reflection of the worldview of the peoples who care for it, or don't."

"We are all related, woven together in webs of reciprocal connection, where what happens to one happens to all."

"The call for land protection cannot be one of removing Indigenous and local people from land, but of harmonizing people and land, of aligning economies with the laws of nature. Let's remember that ecology and economy share the same root word, oikos, the Greek word for home. Our work is not just to protect the remnants of biodiversity but to restore them with a combination of the tools of environmental science and the philosophy and know-how of Indigenous knowledge. Restoration must also include restoration of an honourable relationship with land, of re-storyation, the adoption of a new narrative for the relationship between people and place. One that asks not 'What more can we take from the Earth' but 'What does the Earth ask of us?'"

"I don't know about hope, but I do know about love. I think we are in this perilous moment because we have not loved the Earth enough, and it is love that will lead us to safety. I'm dreaming of a time when we are propelled not by fear of what is coming towards us, fearsome as it is, but by love for a beautiful vision of a world whole and healed. One of the great gifts of Indigenous environmental philosophy is that it provides that expansive vision of what it means to be a human: it is an invitation to be a member of the sacred web of life, to belong. As we join the oriole in singing thanks to the Earth, we can live in such a way that the Earth will be grateful for us...Let us ask each other, what do you love too much to lose?"

"Hold out your hands and let me lay upon them a sheaf of freshly picked sweetgrass, loose and flowing, like newly washed hair. Golden green and glossy above, the stems are banded with purple and white where they meet the ground. Hold the bundle up to your nose. Find the fragrance of honeyed vanilla over the scent of river water and black earth and you understand its scientific name: Hierochloe odorata, meaning the fragrant, holy grass. In our language it is called wiingaashk, the sweet-smelling hair of Mother Earth. Breathe it in and you start to remember things you didn’t know you’d forgotten."

"There is such tenderness in braiding the hair of someone you love. Kindness and something more flow between the braider and the braided, the two connected by the cord of the plait."

"Like Creation stories everywhere, cosmologies are a source of identity and orientation to the world. They tell us who we are. We are inevitably shaped by them no matter how distant they may be from our consciousness."

"Whether we jump or are pushed, or the edge of the known world just crumbles at our feet, we fall, spinning into someplace new and unexpected. Despite our fears of falling, the gifts of the world stand by to catch us."

"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."

"Look at the legacy of poor Eve's exile from Eden: the land shows the bruises of an abusive relationship. It’s not just land that is broken, but more importantly, our relationship to land."

"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."

"Our lands around were wanted by settlers, so in long lines, surrounded by soldiers, we were marched at gunpoint along what became known as the Trail of Death. They took us to a new place, far from our lakes and forests. But someone wanted that land too, so the bedrolls were packed again, thinner this time. In the span of a single generation my ancestors were "removed" three times—Wisconsin to Kansas, points in between, and then to Oklahoma. I wonder if they looked back for a last glimpse of the lakes, glimmering like a mirage. Did they touch the trees in remembrance as they became fewer and fewer, until there was only grass? So much was scattered and left along that trail. Graves of half the people. Language. Knowledge. Names. My great-grandmother Sha-note, "wind blowing through," was renamed Charlotte. Names the soldiers or the missionaries could not pronounce were not permitted."

"Nuts are like the pan fish of the forest, full of protein and especially fat—"poor man's meat.""

"Nut butter: good winter food. High in calories and vitamins—everything you needed to sustain life. After all, that’s the whole point of nuts: to provide the embryo with all that is needed to start a new life."

"The trees act not as individuals, but somehow as a collective. Exactly how they do this, we don’t yet know. But what we see is the power of unity. What happens to one happens to us all. We can starve together or feast together."

"The federal government's Indian Removal policies wrenched many Native peoples from our homelands. It separated us from our traditional knowledge and lifeways, the bones of our ancestors, our sustaining plants—but even this did not extinguish identity. So the government tried a new tool, separating children from their families and cultures, sending them far away to school, long enough, they hoped, to make them forget who they were. [...] 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. Whether it was their homeland or the new land forced upon them, land held in common gave people strength; it gave them something to fight for. And so—in the eyes of the federal government—that belief was a threat."

"It was the wild strawberries, beneath dewy leaves on an almost-summer morning, who gave me my sense of the world, my place in it. [...] Even now, after more than fifty Strawberry Moons, finding a patch of wild strawberries still touches me with a sensation of surprise, a feeling of unworthiness and gratitude for the generosity and kindness that comes with an unexpected gift all wrapped in red and green. "Really? For me? Oh, you shouldn't have." After fifty years they still raise the question of how to respond to their generosity. Sometimes it feels like a silly question with a very simple answer: eat them."

"A gift comes to you through no action of your own, free, having moved toward you without your beckoning. It is not a reward; you cannot earn it, or call it to you, or even deserve it. And yet it appears. Your only role is to be open-eyed and present. Gifts exist in a realm of humility and mystery—as with random acts of kindness, we do not know their source."

"Gifts from the earth or from each other establish a particular relationship, an obligation of sorts to give, to receive, and to reciprocate."

"In the gift economy, gifts are not free. The essence of the gift is that it creates a set of relationships. The currency of a gift economy is, at its root, reciprocity."

"The exchange relationships we choose determine whether we share them as a common gift or sell them as a private commodity. A great deal rests on that choice. For the greater part of human history, and in places in the world today, common resources were the rule. But some invented a different story, a social construct in which everything is a commodity to be bought and sold. The market economy story has spread like wildfire, with uneven results for human well-being and devastation for the natural world. But it is just a story we have told ourselves and we are free to tell another, to reclaim the old one. One of these stories sustains the living systems on which we depend. One of these stories opens the way to living in gratitude and amazement at the richness and generosity of the world. One of these stories asks us to bestow our own gifts in kind, to celebrate our kinship with the world. We can choose. If all the world is a commodity, how poor we grow. When all the world is a gift in motion, how wealthy we become."

"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."

"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."

"Our people were canoe people. Until they made us walk. Until our lakeshore lodges were signed away for shanties and dust. Our people were a circle, until we were dispersed. Our people shared a language with which to thank the day, until they made us forget. But we didn’t forget. Not quite."

"Tahawus is the Algonquin name for Mount Marcy, the highest peak in the Adirondacks. It’s called Mount Marcy to commemorate a governor who never set foot on those wild slopes. Tahawus, "the Cloud Splitter," is its true name, invoking its essential nature."

"When we call a place by name it is transformed from wilderness to homeland."

"History moves in a circle."

"The land knows you, even when you are lost."

"A people's story moves along like a canoe caught in the current, being carried closer and closer to where we had begun."

"Ceremony is a vehicle for belonging—to a family, to a people, and to the land."

"That, I think, is the power of ceremony: it marries the mundane to the sacred."

"What else can you offer the earth, which has everything? What else can you give but something of yourself? A homemade ceremony, a ceremony that makes a home."

"The world has a way of guiding your steps."

"To be native to a place we must learn to speak its language."

"Listening in wild places, we are audience to conversations in a language not our own."

"To name and describe you must first see, and science polishes the gift of seeing."

"You'd think that biologists, of all people, would have words for life. But in scientific language our terminology is used to define the boundaries of our knowing. What lies beyond our grasp remains unnamed."

"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."

"The language reminds us, in every sentence, of our kinship with all of the animate world."

"A language teacher I know explained that grammar is just the way we chart relationships in language. Maybe it also reflects our relationships with each other."

"We Americans are reluctant to learn a foreign language of our own species, let alone another species. But imagine the possibilities. Imagine the access we would have to different perspectives, the things we might see through other eyes, the wisdom that surrounds us. We don’t have to figure out everything by ourselves: there are intelligences other than our own, teachers all around us. Imagine how much less lonely the world would be."

"The maples carried the people through, provided food just when they needed it most."

"There are some aches witch hazel can't assuage; for those, we need each other."

"I cherish a witch hazel kind of day, a scrap of color, a light in the window when winter is closing all around."

"I like the ecological idea of aging as progressive enrichment, rather than progressive loss."

"All moms have treasured ways to spend the few precious hours they have to themselves, curling up with a book or sewing, but I mostly went to the water, the birds and the wind and the quiet were what I needed."

"Transformation is not accomplished by tentative wading at the edge."

"We set ourselves up as arbiters of what is good when often our standards of goodness are driven by narrow interests, by what we want."

"' is a safe place, a nursery for fish and insects, a shelter from predators, a safety net for the small beings of the pond. Hydrodictyon— Latin for "the water net." What a curious thing. A fishnet catches fish, a bug net catches bugs. But a water net catches nothing, save what cannot be held. Mothering is like that, a net of living threads to lovingly encircle what it cannot possibly hold, what will eventually move through it."

"Balance is not a passive resting place—it takes work, balancing the giving and the taking, the raking out and the putting in."

"Being a good mother means teaching your children to care for the world."

"The sphere of a wise woman is beyond herself, beyond her family, beyond the human community, embracing the planet, mothering the earth."

"Being a good mother doesn't end with creating a home where just my children can flourish. A good mother grows into a richly eutrophic old woman, knowing that her work doesn't end until she creates a home where all of life's beings can flourish."

"It is the fundamental unfairness of parenthood that if we do our jobs well, the deepest bond we are given will walk out the door with a wave over the shoulder. We get good training along the way. We learn to say "Have a great time, sweetie" while we are longing to pull them back to safety. And against all the evolutionary imperatives of protecting our gene pool, we give them car keys. And freedom. It's our job. And I wanted to be a good mother."

"The presence of our reciprocal love is hard to say good-bye to."

"We spill over into the world and the world spills over into us. The earth, that first among good mothers, gives us the gift that we cannot provide ourselves."

"We are showered every day with gifts, but they are not meant for us to keep. Their life is in their movement, the inhale and the exhale of our shared breath. Our work and our joy is to pass along the gift and to trust that what we put out into the universe will always come back."

"The sunrise ceremony is our way of sending gratitude into the world, to recognize all that we are given and to offer our choicest thanks in return. Many Native peoples across the world, despite myriad cultural differences, have this in common—we are rooted in cultures of gratitude."

"While expressing gratitude seems innocent enough, it is a revolutionary idea. In a consumer society, contentment is a radical proposition. Recognizing abundance rather than scarcity undermines an economy that thrives by creating unmet desires. Gratitude cultivates an ethic of fullness, but the economy needs emptiness."

"Gratitude doesn’t send you out shopping to find satisfaction; it comes as a gift rather than a commodity, subverting the foundation of the whole economy. That's good medicine for land and people alike."

"Leadership is rooted not in power and authority, but in service and wisdom."

"Cultures of gratitude must also be cultures of reciprocity. Each person, human or no, is bound to every other in a reciprocal relationship. Just as all beings have a duty to me, I have a duty to them. If an animal gives its life to feed me, I am in turn bound to support its life. If I receive a stream's gift of pure water, then I am responsible for returning a gift in kind. An integral part of a human's education is to know those duties and how to perform them."

"Duties and gifts are two sides of the same coin. Eagles were given the gift of far sight, so it is their duty to watch over us. Rain fulfills its duty as it falls, because it was given the gift of sustaining life. 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."

"Each person, human or no, is bound to every other in a reciprocal relationship. Just as all beings have a duty to me, I have a duty to them. If an animal gives its life to feed me, I am in turn bound to support its life. If I receive a stream's gift of pure water, then I am responsible for returning a gift in kind. An integral part of a human's education is to know those duties and how to perform them."

"Appreciation begets abundance."

"How do we show our children our love? Each in our own way by a shower of gifts and a heavy rain of lessons."

"I knew it with a certainty as warm and clear as the September sunshine. The land loves us back. She loves us with beans and tomatoes, with roasting ears and blackberries and birdsongs. By a shower of gifts and a heavy rain of lessons. She provides for us and teaches us to provide for ourselves. That's what good mothers do."

"This is really why I made my daughters learn to garden—so they would always have a mother to love them, long after I am gone."

"The ultimate reciprocity, loving and being loved in return."

"Knowing that you love the earth changes you, activates you to defend and protect and celebrate. But when you feel that the earth loves you in return, that feeling transforms the relationship from a one-way street into a sacred bond."

"I wonder if much that ails our society stems from the fact that we have allowed ourselves to be cut off from that love of, and from, the land. It is medicine for broken land and empty hearts."

"Much of what fills our mouths is taken forcibly from the earth. That form of taking does no honor to the farmer, to the plants, or to the disappearing soil. It’s hard to recognize food that is mummified in plastic, bought and sold, as a gift anymore. Everybody knows you can't buy love. 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 things 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."

"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."

"Plants tell their stories not by what they say, but by what they do."

"Respect one another, support one another, bring your gift to the world and receive the gifts of others, and there will be enough for all."

"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."

"The truth of our relationship with the soil is written more clearly on the land than in any book."

"It is an honor to be the guardian of another species—an honor within each person's reach that we too often forget."

"For me, writing is an act of reciprocity with the world; it is what I can give back in return for everything that has been given to me."

"In weaving well-being for land and people, we need to pay attention to the lessons of the three rows. Ecological well-being and the laws of nature are always the first row. Without them, there is no basket of plenty. Only if that first circle is in place can we weave the second. The second reveals material welfare, the subsistence of human needs. Economy built upon ecology. But with only two rows in place, the basket is still in jeopardy of pulling apart. It’s only when the third row comes that the first two can hold together. Here is where ecology, economics, and spirit are woven together. By using materials as if they were a gift, and returning that gift through worthy use, we find balance. I think that third row goes by many names: Respect. Reciprocity. All Our Relations. I think of it as the spirit row. Whatever the name, the three rows represent recognition that our lives depend on one another, human needs being only one row in the basket that must hold us all. In relationship, the separate splints become a whole basket, sturdy and resilient enough to carry us into the future."

"To be heard, you must speak the language of the one you want to listen."

"To me, an experiment is a kind of conversation with plants: I have a question for them, but since we don’t speak the same language, I can’t ask them directly and they won’t answer verbally. But plants can be eloquent in their physical responses and behaviors. Plants answer questions by the way they live, by their responses to change; you just need to learn how to ask."

"Experiments are not about discovery but about listening and translating the knowledge of other beings."

"A theory, to scientists, means something rather different from its popular use, which suggests something speculative or untested. A scientific theory is a cohesive body of knowledge, an explanation that is consistent among a range of cases and can allow you to predict what might happen in unknown situations."

"Getting scientists to consider the validity of indigenous knowledge is like swimming upstream in cold, cold water. They’ve been so conditioned to be skeptical of even the hardest of hard data that bending their minds toward theories that are verified without the expected graphs or equations is tough. Couple that with the unblinking assumption that science has cornered the market on truth and there’s not much room for discussion."

"We are all the product of our worldviews—even scientists who claim pure objectivity."

"Science and traditional knowledge may ask different questions and speak different languages, but they may converge when both truly listen to the plants."

"Sustainable harvesting can be the way we treat a plant with respect, by respectfully receiving its gift."

"Reciprocity is a matter of keeping the gift in motion through self-perpetuating cycles of giving and receiving."

"If we allow traditions to die, relationships to fade, the land will suffer."

"Through reciprocity the gift is replenished. All of our flourishing is mutual."

"Being a citizen does mean sharing in the support of your community."

"Most people are indifferent, unless their self-interest is at stake. Then there are the chronic complainers. [...] Fortunately, there are those in every organization, few but invaluable, who know their responsibilities and seem to thrive on meeting them. They get things done. These are the ones we all rely upon, the people who take care of the rest of us, quiet leaders."

"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."

"If you ask permission, you have to listen to the answer."

"The need to resolve the inescapable tension between honoring life around us and taking it in order to live is part of being human."

"We are told to take only that which is given."

"Know the ways of the ones who take care of you, so that you may take care of them. Introduce yourself. Be accountable as the one who comes asking for life. Ask permission before taking. Abide by the answer. Never take the first. Never take the last. Take only what you need. Take only that which is given. Never take more than half. Leave some for others. Harvest in a way that minimizes harm. Use it respectfully. Never waste what you have taken. Share. Give thanks for what you have been given. Give a gift, in reciprocity for what you have taken. Sustain the ones who sustain you and the earth will last forever."

"The taking of another life to support your own is far more significant when you recognize the beings who are harvested as persons, nonhuman persons vested with awareness, intelligence, spirit—and who have families waiting for them at home. Killing a who demands something different than killing an it. When you regard those nonhuman persons as kinfolk, another set of harvesting regulations extends beyond bag limits and legal seasons."

"Imagination is one of our most powerful tools. What we imagine, we can become."

"I’ve heard it said that sometimes, in return for the gifts of the earth, gratitude is enough. It is our uniquely human gift to express thanks, because we have the awareness and the collective memory to remember that the world could well be otherwise, less generous than it is. But I think we are called to go beyond cultures of gratitude, to once again become cultures of reciprocity."

"Reciprocity helps resolve the moral tension of taking a life by giving in return something of value that sustains the ones who sustain us. One of our responsibilities as human people is to find ways to enter into reciprocity with the more-than-human world. We can do it through gratitude, through ceremony, through land stewardship, science, art, and in everyday acts of practical reverence."

"The teachings tell us that a harvest is made honorable by what you give in return for what you take."

"A harvest is made honorable when it sustains the giver as well as the taker."

"What's good for the land is also good for the people."

"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 acknowledgment of the rest of the earth's beings."

"I don't have much patience with food proselytizers who refuse all but organic, free-range, fair-trade gerbil milk. We each do what we can."

"Wild things should not be for sale."

"We have constructed an artifice, a Potemkin village of an ecosystem where we perpetrate the illusion that the things we consume have just fallen off the back of Santa's sleigh, not been ripped from the earth. The illusion enables us to imagine that the only choices we have are between brands."

"It is said that the Creator gathered together the four sacred elements and breathed life into them to give form to Original Man before setting him upon Turtle Island. The last of all beings to be created, First Man was given the name . The Creator called out the name to the four directions so that the others would know who was coming. Nanabozho, part man, part manido—a powerful spiritbeing—is the personification of life forces, the , and our great teacher of how to be human. In Nanabozho's form as Original Man and in our own, we humans are the newest arrivals on earth, the youngsters, just learning to find our way."

"Nanabozho did not know his parentage or his origins—only that he was set down into a fully peopled world of plants and animals, winds, and water. He was an immigrant too. Before he arrived, the world was all here, in balance and harmony, each one fulfilling their purpose in the Creation. He understood, as some did not, that this was not the "," but one that was ancient before he came."

"Time is not a river running inexorably to the sea, but the sea itself—its tides that appear and disappear, the fog that rises to become rain in a different river. All things that were will come again."

"Wabunong—the East—is the direction of knowledge. We send gratitude to the East for the chance to learn every day, to start anew."

"Names are the way we humans build relationship, not only with each other but with the living world."

"The South, zhawanong, the land of birth and growth. From the South comes the green that covers the world in spring, carried on the warm winds."

"To be indigenous is to protect life on earth."

"By honoring the knowledge in the land, and caring for its keepers, we start to become indigenous to place."

"To carry a gift is also to carry a responsibility."

"To become indigenous is to grow the circle of healing to include all of Creation."

"A path scented with sweetgrass leads to a landscape of forgiveness and healing for all who need it."

"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."

"The plants are our oldest teachers."

"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."

"The earth is so richly endowed that the least we can do in return is to pay attention."

"The composer Aaron Copland got it right. An n spring is music for dancing. The woods dance with the colors of wildflowers, nodding sprays of white dogwood and the pink froth of redbuds, rushing streams and the embroidered solemnity of dark mountains."

"The land is the real teacher. All we need as students is mindfulness. Paying attention is a form of reciprocity with the living world, receiving the gifts with open eyes and open heart."

"A teacher comes, they say, when you are ready. And if you ignore its presence, it will speak to you more loudly. But you have to be quiet to hear."

"In some Native languages the term for plants translates to "those who take care of us.""

"In the , the root word for land is the same as the word for mind. Gathering roots holds up a mirror between the map in the earth and the map of our minds. This is what happens, I think, in the silence and the singing and with hands in the earth. At a certain angle of that mirror, the routes converge and we find our way back home."

"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."

"In learning reciprocity, the hands can lead the heart."

"Far out beyond the surf they felt it. Beyond the reach of any canoe, half a sea away, something stirred inside them, an ancient clock of bone and blood that said, "It’s time." Silver-scaled body its own sort of compass needle spinning in the sea, the floating arrow turned toward home. From all directions they came, the sea a funnel of fish, narrowing their path as they gathered closer and closer, until their silver bodies lit up the water, redd-mates sent to sea, prodigal salmon coming home."

"So he walks the path at nightfall with a bundle in his hand. Into a nest of cedar bark and twisted grass he lays the coal and feeds it with his breath. It dances and then subsides. Smoke pools darkly as the grasses melt to black and then erupt into flame, climbing one stem and then another. All around the meadow, others do the same, setting in the grass a crackling ring of fire that quickens and gathers, white smoke curling upward in the fading light, breathing into itself, panting across the slope until its convective gasp sets the night alight. A beacon to bring their brothers home."

"Black against the golden grass and many inches deep into prairie earth, the trail follows the natural contours as if centuries of footfalls have preceded my own. It’s just me, the grass, and the sky, and two bald eagles riding the thermals. Cresting the ridge releases me into an explosion of light and space and wind. My head catches fire at the sight. I cannot tell you more of that high and holy place. Words blow away. Even thought dissipates like wisps of cloud sailing up the headland. There is only being."

"It is an odd dichotomy we have set for ourselves, between loving people and loving land. We know that loving a person has agency and power—we know it can change everything. Yet we act as if loving the land is an internal affair that has no energy outside the confines of our head and heart."

"Ceremony focuses attention so that attention becomes intention. If you stand together and profess a thing before your community, it holds you accountable. Ceremonies transcend the boundaries of the individual and resonate beyond the human realm. These acts of reverence are powerfully pragmatic. These are ceremonies that magnify life."

"This is what we field biologists live for: the chance to be outside in the vital presence of other species, who are generally way more interesting than we are. We get to sit at their feet and listen."

"Doing science with awe and humility is a powerful act of reciprocity with the more-than-human world."

"Science can be a way of forming intimacy and respect with other species that is rivaled only by the observations of traditional knowledge holders. It can be a path to kinship."

"Mohawk language and culture didn’t disappear on their own. , the government policy to deal with the so-called Indian problem, shipped Mohawk children to the barracks at , where the school's avowed mission was "Kill the Indian to Save the Man." [...] Despite Carlisle, despite exile, despite a siege four hundred years long, there is something, some heart of living stone, that will not surrender. I don't know just what sustained the people, but I believe it was carried in words. Pockets of the language survived among those who stayed rooted to place. Among those remaining, the Thanksgiving Address was spoken to greet the day: "Let us put our minds together as one and send greetings and thanks to our Mother Earth, who sustains our lives with her many gifts." Grateful reciprocity with the world, as solid as a stone, sustained them when all else was stripped away."

"The marvel of a basket is in its transformation, its journey from wholeness as a living plant to fragmented strands and back to wholeness again as a basket. A basket knows the dual powers of destruction and creation that shape the world. Strands once separated are rewoven into a new whole. The journey of a basket is also the journey of a people."

"Traditional Mohawks speak the words of thanksgiving to the land, but these days the lands along the have little to be grateful for. When parts of the reserve were flooded by power dams, heavy industry moved in to take advantage of the cheap electricity and easy shipping routes. , , and don’t view the world through the prism of the Thanksgiving Address, and became one of the most contaminated communities in the country. The families of fishermen can no longer eat what they catch. Mother's milk at Akwesasne carries a heavy burden of PCBs and dioxin. Industrial pollution made following traditional lifeways unsafe, threatening the bond between people and the land. Industrial toxins were poised to finish what was started at Carlisle."

"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."

"A place becomes a home when it sustains you, when it feeds you in body as well as spirit."

"Losing a plant can threaten a culture in much the same way as losing a language. [...] The history of the plants is inextricably tied up with the history of the people, with the forces of destruction and creation."

"For grief can also be comforted by creation, by rebuilding the homeland that was taken. The fragments, like ash splints, can be rewoven into a new whole."

"When times are easy and there’s plenty to go around, individual species can go it alone. But when conditions are harsh and life is tenuous, it takes a team sworn to reciprocity to keep life going forward. In a world of scarcity, interconnection and mutual aid become critical for survival."

"Our indigenous herbalists say to pay attention when plants come to you; they’re bringing you something you need to learn."

"To plant trees is an act of faith."

"Old-growth cultures, like , have not been exterminated. The land holds their memory and the possibility of regeneration. They are not only a matter of ethnicity or history, but of relationships born out of reciprocity between land and people."

"If there is meaning in the past and in the imagined future, it is captured in the moment. When you have all the time in the world, you can spend it, not on going somewhere, but on being where you are."

"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."

"Maybe there is no such thing as time; there are only moments, each with its own story."

"Paying attention acknowledges that we have something to learn from intelligences other than our own. Listening, standing witness, creates an openness to the world in which the boundaries between us can dissolve in a raindrop."

"Creation stories offer a glimpse into the worldview of a people, of how they understand themselves, their place in the world, and the ideals to which they aspire. Likewise, the collective fears and deepest values of a people are also seen in the visage of the monsters they create."

"We are all complicit. We've allowed the "market" to define what we value so that the redefined common good seems to depend on profligate lifestyles that enrich the sellers while impoverishing the soul and the earth."

"It is a terrible punishment to be banished from the web of reciprocity, with no one to share with you and no one for you to care for. I remember walking a street in Manhattan, where the warm light of a lavish home spilled out over the sidewalk on a man picking through the garbage for his dinner. Maybe we've all been banished to lonely corners by our obsession with private property. We've accepted banishment even from ourselves when we spend our beautiful, utterly singular lives on making more money, to buy more things that feed but never satisfy."

"The fear for me is that the world has been turned inside out, the dark side made to seem light. Indulgent self-interest that our people once held to be monstrous is now celebrated as success. We are asked to admire what our people viewed as unforgivable. The consumption-driven mind-set masquerades as "quality of life" but eats us from within. It is as if we've been invited to a feast, but the table is laid with food that nourishes only emptiness, the black hole of the stomach that never fills. We have unleashed a monster."

"Ecological economists argue for reforms that would ground economics in ecological principles and the constraints of thermodynamics. They urge the embrace of the radical notion that we must sustain natural capital and ecosystem services if we are to maintain quality of life. But governments still cling to the neoclassical fallacy that human consumption has no consequences. We continue to embrace economic systems that prescribe infinite growth on a finite planet, as if somehow the universe had repealed the laws of thermodynamics on our behalf. Perpetual growth is simply not compatible with natural law. [...] Our leaders willfully ignore the wisdom and the models of every other species on the planet—except of course those that have gone extinct."

"Nine sites line the shore of Onondaga Lake, around which the present-day city of , has grown. Thanks to more than a century of industrial development, the lake known as one of North America's most sacred sites is now known as one of the most polluted lakes in the United States. Drawn by abundant resources and the coming of the , the captains of industry brought their innovations to Onondaga territory. Early journals record that smokestacks made the air "a choking miasma." The manufacturers were happy to have Onondaga Lake so close at hand, to use as a dumping ground. Millions of tons of were slurried onto the lake bottom. The growing city followed suit, adding sewage to the suffering of the waters. It is as if the newcomers to Onondaga Lake had declared war, not on each other, but with the land."

"From across the water, the western shore stands out in sharp relief. Bright white bluffs gleam in the summer sun like the White Cliffs of Dover. But when you approach by water, you’ll see that the cliffs are not rock at all, but sheer walls of Solvay waste. While your boat bobs on the waves, you can see erosion gullies in the wall, the weather conspiring to mix the waste into the lake: summer sun dries out the pasty surface until it blows, and subzero winter temperatures fracture it off in plates that fall to the water. A beach beckons around the point but there are no swimmers, no docks. This bright white expanse is a flat plain of waste that slumped into the water when a retaining wall collapsed many years ago. A white pavement of settled waste extends far out from shore, barely under water. The smooth shelf is punctuated by cobble-sized rocks, ghostly beneath the water, unlike any rock you know. These are s, accretions of , that pepper the lake bottom. Oncolites—tumorous rocks."

"The waste beds continue to leach tons of salt into the lake every year. Before the Allied Chemical Company, successor to Solvay Process, ceased operation, the salinity of Onondaga Lake was ten times the salinity of the headwaters of Nine Mile Creek. The salt, the oncolites, and the waste impede the growth of rooted aquatic plants. Lakes rely on their submerged plants to generate oxygen by photosynthesis. Without plants, the depths of Onondaga Lake are oxygen-poor, and without swaying beds of vegetation, fish, frogs, insects, herons—the whole food chain—are left without habitat. While rooted water plants have a hard time, floating algae flourish in Onondaga Lake. For decades high quantities of nitrogen and phosphorous from municipal sewage fertilized the lake and fueled their growth. Algae blooms cover the surface of the water, then die and sink to the bottom. Their decay depletes what little oxygen is in the water and the lake begins to smell of the dead fish that wash up on shore on hot summer days."

"The fish that survive, you may not eat. Fishing was banned in 1970 due to high concentrations of mercury. It is estimated that one hundred and sixty-five thousand pounds of mercury were discharged into Onondaga Lake between 1946 and 1970. Allied Chemical used the mercury cell process to produce industrial chlorine from the native salt brines. The mercury waste, which we know to be extremely toxic, was handled freely on its way to disposal in the lake. Local people recall that a kid could make good pocket money on "reclaimed" mercury. One old-timer told me that you could go out to the waste beds with a kitchen spoon and pick up the small glistening spheres of mercury that lay on the ground. A kid could fill an old canning jar with mercury and sell it back to the company for the price of a movie ticket. Inputs of mercury were sharply curtailed in the 1970s, but the mercury remains trapped in the sediments where, when methylated, it can circulate through the aquatic food chain. It is estimated that seven million cubic yards of lake sediments are today contaminated with mercury."

"Swimming was banned in 1940. Beautiful Onondaga Lake. People spoke of it with pride. Now they barely speak of it at all, as if it were a family member whose demise was so shameful that the name never comes up."

"When George Washington directed federal troops to exterminate the Onondaga during the Revolutionary War, a nation that had numbered in the tens of thousands was reduced to a few hundred people in a matter of one year. Afterward, every single treaty was broken. Illegal takings of land by the state of New York diminished the aboriginal Onondaga territories to a reservation of only forty-three hundred acres. The Onondaga Nation territory today is not much bigger than the Solvay waste beds. Assaults on Onondaga culture continued. Parents tried to hide their children from Indian agents, but they were taken and sent to boarding schools like . The language that framed the was forbidden. Missionaries were dispatched to the matrilineal communities—in which men and women were equals—to show them the error of their ways. Longhouse ceremonies of thanksgiving, ceremonies meant to keep the world in balance, were banned by law. The people have endured the pain of being bystanders to the degradation of their lands, but they never surrendered their caregiving responsibilities. They have continued the ceremonies that honor the land and their connection to it."

"Generations of grief, generations of loss, but also strength—the people did not surrender. They had spirit on their side. They had their traditional teachings. And they also had the law. Onondaga is a rarity in the United States, a Native nation that has never surrendered its traditional government, never given up its identity nor compromised its status as a sovereign nation. Federal laws were ignored by their own authors, but the Onondaga people still live by the precepts of the Great Law."

"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."

"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. [...] People do know the consequences of our collective damage, they do know the wages of an extractive economy, but they don’t stop. They get very sad, they get very quiet. So quiet that protection of the environment that enables them to eat and breathe and imagine a future for their children doesn’t even make it onto a list of their top ten concerns. The Haunted Hayride of dumps, the melting glaciers, the litany of doomsday projections—they move anyone who is still listening only to despair. 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. It’s not enough to grieve. It’s not enough to just stop doing bad things."

"Plants are the first restoration ecologists. They are using their gifts for healing the land, showing us the way."

"Sweetgrass is a teacher of healing, a symbol of kindness and compassion."

"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."

"The story of our relationship to the earth is written more truthfully on the land than on the page. It lasts there. The land remembers what we said and what we did. Stories are among our most potent tools for restoring the land as well as our relationship to land. We need to unearth the old stories that live in a place and begin to create new ones, for we are storymakers, not just storytellers. All stories are connected, new ones woven from the threads of the old."

"In many indigenous ways of knowing, time is not a river, but a lake in which the past, the present, and the future exist. Creation, then, is an ongoing process and the story is not history alone—it is also prophecy."

"Ignorance makes it too easy to jump to conclusions about what we don't understand."

"Naturalists live in a world of wounds that only they can see."

"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."

"The world is more than your thoughtless commute. We, the collateral, are your wealth, your teachers, your security, your family. Your strange hunger for ease should not mean a death sentence for the rest of Creation."

"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."

"Our histories are inevitably braided together with our futures."

"In an essay describing peoples with few possessions as the original affluent society, anthropologist reminds us that, "modern capitalist societies, however richly endowed, dedicate themselves to the proposition of scarcity. Inadequacy of economic means is the first principle of the world’s wealthiest peoples." The shortage is due not to how much material wealth there actually is, but to the way in which it is exchanged or circulated. The artificially creates scarcity by blocking the flow between the source and the consumer. Grain may rot in the warehouse while hungry people starve because they cannot pay for it. The result is famine for some and diseases of excess for others. 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: this is a economy."

"The earth are all in one bowl, all to be shared from a single spoon. This is the vision of the economy of the commons, wherein resources fundamental to our well-being, like water and land and forests, are commonly held rather than commodified. Properly managed, the commons approach maintains abundance, not scarcity. These contemporary economic alternatives strongly echo the indigenous worldview in which the earth exists not as private property, but as a commons, to be tended with respect and reciprocity for the benefit of all. And yet, while creating an alternative to destructive economic structures is imperative, it is not enough. It is not just changes in policies that we need, but also changes to the heart. Scarcity and plenty are as much qualities of the mind and spirit as they are of the economy. Gratitude plants the seed for abundance."

"The gifts of the earth are to be shared, but gifts are not limitless. The generosity of the earth is not an invitation to take it all."

"There is an ancient conversation going on between mosses and rocks, poetry to be sure. About light and shadow and the drift of continents."

"it’s really love more than hope…We hear so much of: ‘Well, do you have hope?’ Hope for what? For me it’s about helping people fall in love with the world again. We know as people the power we have when we really recognise our love for someone or something. Hmm! – there’s nothing that’s going to stand in our way. (The Guardian, 2024)"

"I fear altogether too many scientists hide behind this notion that our objectivity will somehow be compromised by advocacy. I couldn’t disagree more…When we have the privilege of understanding how the living world works, who better than the scientific community to also stand up and tell this story? (The Guardian, 2024)"

"the English language is a language of objectification of the living world, right? When we see that beautiful moon, we say “it” is shining; those swallows, “it” is chittering as “it” flies overhead. In English, we “it” the living world, whereas in Potawatomi that’s not possible. We use the same grammar for each other as we do for our plant and animal relatives. (Orion Magazine, 2021)"

"I think we need to re-member these ancient ways of living that are already there and reimagine ourselves in them. (Orion Magazine, 2021)"

"Most people don’t really see plants or understand plants or what they give us...People can’t understand the world as a gift unless someone shows them how it’s a gift.” (The Guardian, 2020)"

"We tend to shy away from that grief,” she explains. “But I think that that’s the role of art: to help us into grief, and through grief, for each other, for our values, for the living world. You know, I think about grief as a measure of our love, that grief compels us to do something, to love more.” (The Guardian, 2020)"

"“Laws are a reflection of social movements,” she says. “Laws are a reflection of our values. So our work has to be to not necessarily use the existing laws, but to promote a growth in values of justice. That’s where I really see storytelling and art playing that role, to help move consciousness in a way that these legal structures of rights of nature makes perfect sense. I dream of a day where people say: ‘Well, duh, of course! Of course those trees have standing.’” (The Guardian, 2020)"

""I just have to have faith that when we change how we think, we suddenly change how we act and how those around us act, and that’s how the world changes. It’s by changing hearts and changing minds. And it’s contagious." (The Guardian, 2020)"

"when you know the plants, you just feel more at home wherever you go (2015)"

"People have forgotten that plants were once regarded as our oldest teachers (2015)"

"the indigenous worldview of respect and reciprocity carries the values that we need to survive (2015)"

"As we give thanks for the Earth, will we live in such a way that the Earth can be grateful for us? (2015)"

"I can’t think of a single scientific study in the last few decades that has demonstrated that plants or animals are dumber than we think. It’s always the opposite, right? What we’re revealing is the fact that they have a capacity to learn, to have memory. And we’re at the edge of a wonderful revolution in really understanding the sentience of other beings."

"in a sense, the questions that I had about who I was in the world, what the world was like, those are questions that I really wished I’d had a cultural elder to ask; but I didn’t. But I had the woods to ask. And there’s a way in which just growing up in the woods and the fields, they really became my doorway into culture. In the absence of human elders, I had plant elders, instead."

"it delights me that I can be learning an ancient language by completely modern technologies, sitting at my office, eating lunch, learning Potawatomi grammar."

"there was no question but that I’d study botany in college. It was my passion — still is, of course. But the botany that I encountered there was so different than the way that I understood plants. Plants were reduced to object. What was supposedly important about them was the mechanism by which they worked, not what their gifts were, not what their capacities were. They were really thought of as objects, whereas I thought of them as subjects. And that shift in worldview was a big hurdle for me, in entering the field of science."

"Why is the world so beautiful? is a question that we all ought to be embracing."

"One of the difficulties of moving in the scientific world is that when we name something, often with a scientific name, this name becomes almost an end to inquiry. We sort of say, Well, we know it now. We’re able to systematize it and put a Latin binomial on it, so it’s ours. We know what we need to know. But that is only in looking, of course, at the morphology of the organism, at the way that it looks. It ignores all of its relationships. It’s such a mechanical, wooden representation of what a plant really is. And we reduce them tremendously, if we just think about them as physical elements of the ecosystem."

"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 100 corporate logos and fewer than 10 plants."

"In the English language, if we want to speak of that sugar maple or that salamander, the only grammar that we have to do so is to call those beings an “it.” And if I called my grandmother or the person sitting across the room from me an “it,” that would be so rude, right? And we wouldn’t tolerate that for members of our own species, but we not only tolerate it, but it’s the only way we have in the English language to speak of other beings, is as “it.” In Potawatomi, the cases that we have are animate and inanimate, and it is impossible in our language to speak of other living beings as “its.”"

"Just as it would be disrespectful to try and put plants in the same category, through the lens of anthropomorphism, I think it’s also deeply disrespectful to say that they have no consciousness, no awareness, no being-ness at all. And this denial of personhood to all other beings is increasingly being refuted by science itself."

"what is the story that that being might share with us, if we knew how to listen as well as we know how to see?"

"science asks us to learn about organisms, traditional knowledge asks us to learn from them."

"the language of “it,” which distances, disrespects, and objectifies, I can’t help but think is at the root of a worldview that allows us to exploit nature."

"I think that’s really important to recognize, that for most of human history, I think, the evidence suggests that we have lived well and in balance with the living world. And it’s, to my way of thinking, almost an eyeblink of time in human history that we have had a truly adversarial relationship with nature."

"The idea of reciprocity, of recognizing that we humans do have gifts that we can give in return for all that has been given to us, is I think a really generative and creative way to be a human in the world. And some of our oldest teachings are saying that what does it mean to be an educated person? It means that you know what your gift is and how to give it, on behalf of the land and of the people, just like every single species has its own gift."

"a lot of the problems that we face in terms of sustainability and environment lie at the juncture of nature and culture. So we can’t just rely on a single way of knowing that explicitly excludes values and ethics. That’s not going to move us forward."

"we can’t have an awareness of the beauty of the world without also a tremendous awareness of the wounds; that we see the old-growth forest, and we also see the clear cut. We see the beautiful mountain, and we see it torn open for mountaintop removal. So one of the things that I continue to learn about and need to learn more about is the transformation of love to grief to even stronger love, and the interplay of love and grief that we feel for the world. And how to harness the power of those related impulses is something that I have had to learn."

"Robin Wall Kimmerer writes about the natural world from a place of such abundant passion that one can never quite see the world the same way after having seen it through her eyes."

"Robin Wall Kimmerer shows how the factual, objective approach of science can be enriched by the ancient knowledge of the indigenous people. It is the way she captures beauty that I love the most-the images of giant cedars and wild strawberries, a forest in the rain and a meadow of fragrant sweetgrass will stay with you long after you read the last page."

"Even a wounded world is feeding us," writes the Indigenous plant scientist Robin Wall Kimmerer. "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."

"Few books have been more eagerly passed from hand to hand with delight in these last years than Robin Wall Kimmerer’s Braiding Sweetgrass. She’s written, “Science polishes the gift of seeing; Indigenous traditions work with gifts of listening and language.” An expert in moss, a bryologist, she describes mosses as “the coral reefs of the forest.” She opens a sense of wonder and humility for the intelligence in all kinds of life that we are used to naming and imagining as inanimate."

"Behind her, on the wooden bookshelves, are birch bark baskets and sewn boxes, mukluks, and books by the environmentalist Winona LaDuke and Leslie Marmon Silko"

"Robert Macfarlane told me he finds her work “grounding, calming, and quietly revolutionary”."

"One thing I’ve noticed is that whether its an old farm or a building in town or an apple variety, if someone like you or me doesn’t take an active interest in protecting and preserving things of value as they age, no one will... These old [apple] varieties are going to fade away and be lost and forgotten if we don’t do something about it."

"I don’t consider myself to be better than anybody else for doing it. It’s just that it’s something I CAN do to be of value while I’m here."

"Where we are is our heritage."

"Looking for rare apples is really not about finding a particular apple: it’s about looking for an apple...And in some respects it is not even about looking for an apple at all, but instead it is about looking at the apple that is in your yard or down the road and looking at it in a new way. It is about that decision to become more engaged with your environment."

"I felt like these trees I was finding in my town, and then eventually all over Maine and other places, were a gift to me by someone whom I had never met, who had no idea who I was, who had no idea that I was ever going to be."

"I got to come to Earth and have this amazing experience of all these trees that were grown and bearing, and all these old-timers who would take me out into their fields and show me things and take me on trips down these old roads. And I would knock on somebody’s door, and the next thing you know I’m eating with them. It was like gift after gift after gift. And I started thinking, do I have any responsibilities with this? Or do I just soak it up and let it go?"

"Bunker said between the end of the Civil War and the turn of the 20th century, "Almost every county from here to Georgia had its own special apples that were unique to that area. And certainly every town had its own unique mix of apples people would grow. I think more and more Americans are seeing that the one-size-fits-all approach is a worn-out model.""

"I like to think apples in Maine should be like cheeses in France, where you go 10 miles and you get a whole new cheese. In Maine there should be a different cider and apple in every town or county"

"Many people are more apt to conserve the things they know about than to conserve the things that are foreign to them. This flora will, I hope, acquaint at least a few more people with the plants around them and perhaps thus serve as a stimulus, however slight, toward more permanent protection of our environment."

"A very recent survey of natural s has pointed out that more than 200 species of higher plants comprise the study, that they are widely distributed in the plant kingdom (146 genera in more than 50 families) and that the active principles are known for only about 45 species (Schultes and 1980) , Harvard Univ. 28 (186–190). This survey attributes the lack of chemical knowledge of these plants to two causes: (i) the lack of good animal models which the chemist can utilize in monitoring his isolation work; and (ii) the paucity of field work of scientific trustworthiness in fast disappearing aboriginal societies. The survey ends with the statement that the “… Plant kingdom remains a fertile and almost virgin territory for those interested in the discovery of new psychoactive drugs, not to mention other types of biologically active compounds waiting in silent hiding.”"

"There have long been two strongly divergent poles in our evaluation of ethnobotany. Some students are carried away in an enthusiastic assumption that native peoples everywhere have a special intuition in unlocking the secrets of the Plant Kingdom. Others cast aside or at least denigrate all aboriginal folk lore as not worthy of serious scientific consideration. Both viewpoints, of course, are unwarranted. The accomplishments of native peoples in understanding plant properties so thoroughly must be simply a result of a long and intimate association with their s and their utter dependence on them. Consequently — and especially since so much aboriginal knowledge is based on experimentation — it warrants careful and criticai attention on the part of modern scientific efforts. It behooves us to take advantage now of this extensive knowledge that still exists in many parts of the world, lest it be lost with the inexorable onrush of civilization and the resulting extinction of one primitive culture after another. This experimentally acquired knowledge may not much longer be avaílable."

"has given the world some of its most important plants: the Pará Rubber-tree ('), the Pineapple ('), Cacao ('), the Tapioca Plant or Cassava ('), Coca (' var. ipadu), the Brazil-nut Tree ('), paradise nuts (' spp.), the Curare liana ('), and yet others. Each of these species has local s and wild relatives that may be of inestimable value in future genetic projects that may be oriented towareds various aspects of improving cultivated forms for greater yield, disease resistance, adaptation to different soil and climatic conditions, and sundry other characteristics."

"Not all s evolve at the same rate, some early species were actually so well adapted that they competed successfully against newer species. are so well suited to life in oceans, lakes, and streams that they still thrive even though most features present in modern, living algae must be more or less identical to those present in the ancestral algae that lived more than 1 billion years ago. Features that seem relatively unchanged are relictual features (technically known as , formerly called primitive features). Like the algae, s are well-adapted to certain habitats and have not changed much in 250 million years; they too have many relictual features. Modern conifers are similar to early ones that arose around 320 millions years ago. The most recently evolved group consists of the flowering plants, which originated about 100 to 120 million years ago with the evolution of several features: flowers, broad, flat, simple leaves, and that conducts water with little friction. The members of the (sunflowers, daisies, and s) ... have many features that evolved recently from features present in ancestral flowering plants. These are derived features (technically known as , formerly called advanced features (i.e., they have been derived evolutionarily from ancient features). One recent (highly derived ) feature in the asters is a . The terms "primitive" and "advanced" are avoided in that they imply inferior and superior."

"Ancestral presumably had abundant, fibrous, heavily , similar to that present in the relictual, leaf-bearing genus '. During the evolutionary radiation of the subfamily , diverse types of bodies and woods arose. Several evolutionary lines have retained an abundant, fibrous wood: all wood cells, even ray cells, have thick lignified walls, and axial is only scanty paratracheal. Aside from a diversity of vessel diameters, there seems to be little protection against during water-stress, and little capacity. This strong wood permits the plants to be tall and to compete for light in their tree-shaded semi-arid habitats. In other evolutionary lines, the wood lacks fibres, and almost all cells have thin, unlignified walls. Vessels occur in an extensive matrix of water-storing parenchyma, and tracheids are also abundant, constituting over half the axial tissue in some species. There is excellent protection against cavitation, but little mechanical support for the plant body; however, these plants are short and occur in extremely arid, unshaded sites. Scandent, vinelike plants of two genera produce a dimorphic wood—while their shoots are extending without external support, they produce fibrous, lignified wood, but after leaning against a host branch, they produce a parenchymatous, unlignified wood."

"s are technically known as angiosperms. Flowers are reproductive structures, some parts produce , which carry sperm cells, other parts have egg cells. During reproduction, new embryos form as part of a seed, and all seeds occur inside fruits. Plants with obvious flowers, such as roses, s, s, and lilies are flowering plants ... But in many other angiosperms, the flowers are tiny and inconspicuous, for example, the flowers of grasses are so small and pale you might never notice them, and the same is true for those of s, s, , and ... Other angiosperms have large, obvious flowers, but they bloom so rarely—at least in cultivation—that many people mistakenly assume that they never flower. are a good example of this: when kept on a , potted cacti may survive and grow without being healthy enough to flower, but in nature they produce spectacular flowers that no one could miss. All angiosperms have s, that is, tissues that conduct water and nutrients from one part of the plant to another."

"might be called the botanical Mecca of the English-speaking world."

"To one has seen the vast storehouses of utterly unknown material in the great jungle world below the , botanizing anywhere in the though fascinating is rather lacking in excitement ..."

"Never to have seen anything but the is to have lived on the fringe of the world."

"There were five of us children, and the setting of our childhood was quite ideal. The and it contained all of the elements necessary to develop happy, healthy boys and girls. There was a brook teeming with water life; s to tap when the sap ran fresh in the spring; and great trees which stood here and there on the campus and were, in some way, my childhood companions. My earliest recollection is of myself as a toddler searching for their nuts in the frosty grass."

"... one of my playmates, a boy of my own age, broke his leg while riding in the buggy with his father. His foot slipped from the dashboard and caught in the wheel. It was a , and our family physician shook his shaggy head as he said, “I fear that he cannot live.” The boy’s leg was amputated immediately. Later word came that gangrene had set in. And then the funeral. To the medical profession of those days, a fracture which broke the skin, technically a compound fracture, meant almost certain death. Modern methods of disinfection were still unknown. In fact, it was not until seven years after this that I first heard the word “,” when my classmate painted for me a world filled with bacteria, floating particles in the air, microscopic plants. Only those of us who lived before the days of can realize what an amazing thought it seemed when first presented to the world."

"In the field of medical science, the advent of the and have discredited the “” methods of a generation ago which lacked the factor of controls. The treated patient got well, but where was the untreated one? Maybe that case recovered also. And how about the hereditary set-up of resistance? The value of identical twins as offering material for control in medical experimentation is just beginning to be appreciated."

"There were strange contrasts in the little microcosm which then constituted the . Some of the men seemed to be relics of a former era, still unaware of the tremendous strides which had taken place in the use of the microscope. In vivid contrast to these fossils, were such men as , whose laboratory adjoined mine up under the old mansard roof. Late one afternoon, long after most of the Department had gone home, I heard Theobold Smith’s light step behind me and his enthusiastic voice calling, “Fairchild, would you like to see the cause of ?” After months of work, he had just discovered the parasite in a drop of steer’s blood which he had taken from a cattle tick. It was a momentous discovery, the first of its kind. I had heard much about the terrific losses of cattle on the plains. Whenever herds of domestic cattle were driven from Texas to the slaughter houses in Chicago and Kansas City, they died by the hundreds if their paths happened to cross a trail made by the longhorn Texas cattle of the plains. Apparently the native Texas cattle were not susceptible to the fever themselves, but were passing it on somehow to their less fortunate brethren."

"Waite’s profound research into the nature and cause of the of the was spectacular and had far-reaching results. He had an incubator full of the pear blight organism, Bacillus amylovorus, and could produce the blight at will by dipping a needle into the culture and inserting it into the growing tip of a pear branch. He believed that bees carried the blight from infected flowers to healthy ones. Doctor Maxwell, a little country doctor of , challenged Waite to prove this on his trees. The results were disastrous! A short time after Waite inoculated the flowers on a few trees, Doctor Maxwell suddenly realized that the bees had spread the blight all over his orchard. He sent a frantic telegram to Washington, but there was little that could be done, for the disease had made such headway that Waite could not stop it. Waite next went South and there made another far-reaching discovery. In an immense orchard of s, the trees mysteriously failed to bear fruit. Waite managed to solve the problem, and returned to Washington in a great state of excitement. His discovery was that the Bartlett pear flower is practically sterile to its own pollen. Hence he found that the only fruit was on trees along the outer edge of the big orchard. He interpreted this phenomenon as indicating that the bees from near-by orchards of other varieties had brought foreign pollen and pollinated the first trees they came to. Basing his experiments on this assumption he proved that it was correct. It was a very real discovery, a precursor of what has now become a generally accepted principle of horticulture, the principle of mixed plantings."

"As I sit under a giant tree on my terrace, the setting sun casts long shadows on the grass, and every now and then a yellow leaf falls to the ground. I see in memory the little red figs lying scattered around under a tree at the entrance to a planter’s house far up on the slopes of the , in the island of , not far from the village of Karang Pandan. Seventeen years ago, Marian and I spent a week-end in a little hotel there, and from the verandah we watched the rain storms come and go, while in the distance the smoking peaks of three volcanoes broke the horizon. Karang Pandan was a quiet, solitary place which the had chosen for his summer palace. Although the palace was closed, we could see the Sultan’s favorite tree in the patio, with every bunch of fruits in a little wicker basket that had been woven about it to keep away the es."

"I cannot help looking back to those early days spent in with a longing which amounts to nostalgia, for the place which seemed a fairyland to a youth in his twenties has acquired a halo to the man in his seventies. To a young man interested in nature it was then about the loveliest spot on the entire globe—a fairyland in which the quiet-voiced Javanese came and went softly. You did not hear their bare feet on the roadways; their costumes were the colors of autumn leaves that faded into the landscape; their meals of rice and fish and many kinds of vegetables were eaten noiselessly from wooden bowls, without a clatter of china; their thatched houses of bamboo seemed like playthings scattered picturesquely under the and trees in the tiny s; and the voices of children playing with crickets on the clean-swept dooryards mingled with the cooing of the in bamboo cages which hung from the overarching tips of bamboo poles beside the ."

"... this story of the Kampong, Fairchild's home at the edge of the Florida tropics, is ... concerned with ... the introduction and cultivation of the many tropical and exotic fruits which he, as plant explorer extraordinary, had uncovered in his travels around the world. ... It is a readable book, full of reminiscencses and personalities, both plant and man. ... ... Fairchild has the rare faculty of making his readers share his experiences. The numerous photographs add to the book, giving form to the fruits with which he was worked, and the men—, , , and , to name a few—with whom he has been associated."

"There was hardly a fence left standing all the way from to . The fields were trampled down and the road was lined with carcasses of horses, hogs, and cattle that the invaders, unable either to consume or to carry away with them, had wantonly shot down to starve out the people and prevent them from making their crops. The stench in some places was unbearable; every few hundred yards we had to hold our noses or stop them with the cologne Mrs. Elzey had given us, and it proved a great boon. The dwellings that were standing all showed signs of pillage, and on every plantation we saw the charred remains of the and packing-screw, while here and there, lone chimney-stacks, " 's Sentinels," told of homes laid in ashes."

"text at archive.org (See .)"

"The miserable, money loving wretches that these Yankees are: they even have the impudence to paint their advertisements of s and s upon the and the rocks that jut from the ."

"... by far the most active agent in the dissemination of both s and seeds is man. This is the frequent result of intention on his part, in the introduction and cultivation of new grains, fruits, and s, and he works to the same end unconsciously and often to his great detriment by the transportation of the s or seeds of pernicious weeds in the dirt clinging to s and s, and the mixture of impurities with his seeds through ignorance, carelessness, or unavoidable causes. This mode of , however, is purely artificial, and except in the case of a few weeds that have adjusted themselves to the conditions of cultivation, is not correlated with any special adaptations in the plants themselves, many of our most widely distributed weeds, such as the , the , and the , possessing very imperfect natural means of dispersal."

"A very remarkable development of s takes place in the "" of Mexico and Florida, which begins life as a small , from seeds dropped by birds on the boughs or trunks of trees. When it gets well started, the young plant sends down enormous aërial roots, which find their way to the ground, and in time so completely envelop the host that it is literally strangled to death ... When this support is removed, the sheathing roots take its place and becomes to all intents and purposes the stem of the fig tree, which now leads an independent life."

"are reported for all but two major divisions of extant s ... No epiphytes have been reported in the or the . Ten percent of all species (23,466 species) are epiphytic. ... The s account for the great majority of epiphytic taxa at all hierarchical levels. ... The s are depauperate in epiphytes: only 0.5% of the species are epiphytes."

"s are native primarily in the American tropics from the in Central Mexico to the in , including the . A curious disjunct group of six species of Heliconia separated by thousands of miles from most other species is found in the Old World tropics (Kress, 1985, 1990a). The center of diversity of the genus is found along the northern Andes (Colombia and Ecuador) extending into southern Central America (Panama and Costa Rica; Andersson, 1989). Most species inhabit moist or wet regions, but some are found in seasonally dry areas. Although heliconias attain their most luxuriant vegetative growth in the humid lowland tropics at elevations below 500 meters, the greatest numbers of species (many locally endemic) are found in middle-elevation (800-1,500 meters) rain and cloud forest habitats. Few species occur above 2000 meters."

"The majority of species, , and of s are found in the of the Earth. Therefore it is no surprise that the greatest diversity of flower morphologies and plant-pollinator interactions are also present in the tropics. Endress has amassed a splendid display of examples and illustrations of this tremendous diversity. ... ... There are many references to the classic works of , , and , as well as many lesser known but important European workers of the nineteenth century."

"A major task for any , , , , or applied forensic specialist is to determine the correct identification of a plant sample in a rapid, repeatable, and reliable fashion. “s,” i.e., standardized short sequences of between 400 and 800 s long that in theory can be easily isolated and characterized for all species of plant on the planet, were originally conceived to facilitate this task (Hebert et al., 2003). By combining the strengths of , , and , DNA barcodes offer a quick and accurate means to recognize previously known, described, and named species and to retrieving information about them. This tool also has the potential to speed the discovery of the thousands of plant species yet to be named, especially in s (Cowan et al., 2006)."

"Raspberry Horntail, Hartigia cressoni (). One of the , a western species, injuring young shoots of , , , and . Bright yellow-and-black females appear in April and May to insert eggs with a curved point under epidermis of tender tips of host plants."

"Dogs sometimes disturb roses by burying their bones too near the roots, but in general rose thorns provide adequate self-protection."

"Our new headquarters were at the laboratory at , outside of , right next to 's . He was always going out alone on horseback by our building and I always just missed seeing him."

"Hand pick the s where you can and use bait. A barrier of lime on the soil around trees will keep snails away. s are named for their sooty black spore mass. They are important on grains and grasses, not too common on . Corn and onion smuts appear in backyard gardens."

"are tiny insects with rasping-sucking mouthparts, gradual metamorphosis. They feed by macerating surface layers of plant cells and sucking up the juices. They belong to the order Thysanoptera ..."

"In 1933, Dr. Westcott bought a garden in , as a laboratory. She described it as "equipped with all the common plant diseases." Home studies and experiments with plant problems led to a career as a plant doctor, and for many years, she tended gardens in the New York area. The first of her seven books,The Plant Doctor, published in 1937, was based on her experiences. She wrote on rose growing, plant diseases and pests. The Gardener's Bug Book appeared in 1946 and is undergoing its fifth revision. Dr. Westcott was a contributor to many publications. During World War II, she lectured on pest control for s. Dr. Westcott was known for her annual Rose Day Open Houses for hundreds of visitors at her gardens in Glen Ridge and, later, at her retirement home in Springvale in ."

"' has a number of common names, one of which is monkshood, so called because of the enlarged that resembles a hood, under which the rest of the floral parts are hidden. Roots were used as poison bait for wolves, thus accounting for another popular name, wolfsbane. All aconitums have poisonous roots, leaves, and stems and warnings concerning their poisonous properties have been sounded since the late 1500s."

"' I always enjoy a good story, and the history of the blue false indigo, ', makes for good reading. This blue-flowered species was the first plant to be subsidized by the English government in the 1700s, the farmers in the colonies of Georgia and South Carolina grew it as a row crop for the British Empire to supplement true indigo ('). It was a good substitute, but not of the quality of true indigo, and thus came to be known as false indigo, or wild indigo. The false indigos come in three main colors—blue, white, and yellow—but new hybrids and selections are bringing this fine plant into mainstream gardening."

"The new program at the (UGA) consists of plant evaluation and new crop introduction. The definition of “new crop” used in the program is taxa that are new to the floriculture/landscape industry. New introductions are first evaluated in the for ease of propagation and placed in the trial gardens the subsequent spring. In the past, commercial growers were allowed to gather cuttings of new material and sell them under the names given to the new plant. The market determined the success or failure of the plant. Examples of successful plants which resulted from this “Open Grower” concept included ' ‘Homestead Purple’, ' ‘Margarita’, and new selections of ' ('). No charge for cuttings was applied and no funding returned to the department. However, an excellent working relationship between the department and industry developed."

"1. The region is a mountain range of . 2. The of the region is of the beech-maple-hemlock type. 3. The successions may be classified as: I. s: (I) trap slope successions; (2) trap cliff successions; (3) successions. II. s: (I) ravine successions; (2) brook successions. 4. The terms initial and repetitive seem to be better than primary and secondary in conveying the idea of often-repeated successions such as are found in a frequently deforested area. 5. The east-facing and the south-facing trap slopes have the same successions. seems to present a temporary climax. 6. The trap cliff doubtless presents an initial succession in which the east and north cliffs have similar first stages, but the second stage on the east is ' and ', while on the north it is '. 7. The combination of weathered rock with on the north talus slope affords a better opportunity for the climax formation than does rock alone on the talus east of . 8. Repeated deforestation has prevented all but a small area from reaching the climax."

"1. The initial formation of the is indicated by a general swelling of the outer wall of the . 2. The swelling is produced if the physical resistance of the wall is overbalanced by the higher which is maintained on the inside of the wall. 3. Further swelling followed by growth takes place at the less resistant portion of the wall. 4. This region bears no relation to the position of the nucleus. 5. The wall of the root hair is composed of two parts, an inner membrane of cellulose and an outer membrane of calcium pectate. 6. The presence of this membrane, together with the fact that the soil particles are held to it by a pectin mucilage, accounts for the high efficiency of the root hair as an absorbing organ."

"The idea of an out-of-door laboratory was conceived in response to the need, in the study of ecology, of bringing together the observations made in y carried out in a glass laboratory and observations made in the open. This required a laboratory with situations which would make available the plant associations of the surrounding territory and their transitions, and in which further studies could be made upon the plant members and the environmental factors. Such an out-of-door laboratory affords a place in which the results of the in-door laboratory can be checked, by experiment, against those prevailing under natural conditions. … President and the Board of Trustees of accepted this idea and granted to the Department of Botany,in 1920, the use of some four acres of land for this project. … It has since become popularly known to the students as the Dutchess County Ecological Laboratory."

"The students, working with a biology professor, Meg Ronsheim, were resurrecting a that was cultivated by botany professors and students in the 1920s, long before native species became a rage, and then forgotten for decades. The garden was the life’s passion of Edith A. Roberts, a professor of plant science who, after being hired by in 1919, set out to document every species of plant in . Over the next three decades, she and colleagues transformed the four-acre plot into what would be called the Dutchess County Outdoor Ecological Laboratory. Dr. Roberts, a farmer’s daughter from New Hampshire who earned a doctorate in botany from the , was in the forefront of a group of women who blazed trails in academia, just as the suffrage movement won them the right to vote."

"The word “ecology” may seem to have rather suddenly intruded upon the world’s consciousness circa 1970, but at , Edith Adelaide Roberts, professor of plant science, was popularizing the term—and studying the interrelationship between organisms and their environment—half a century earlier. In addition, it was Roberts who proved (along with fellow Plant Science faculty member Mildred Southwick, in a 1948 paper presented to the ) that young green and yellow plants are the original source of . “This being so,” the New York Times reported, “fish livers can no longer be regarded as the main source of vitamin A.” Later generations who have been spared doses of , preferring instead to get this vital nutrient from carrots or , have reason to be grateful to Roberts."

"Methods to introduce s, either from or other organisms, into existing are now well-established and permit the targeted modification of existing grape cultivars. This may provide a means to reduce disease losses and usage in classic cultivars without otherwise changing their wine attributes."

"With potent new analysis tools, researchers could capture a species’ unique genetic fingerprint to trace its origins and evolutionary history. Once s for grapes became available, Meredith and her team at quickly harnessed the power of DNA fingerprinting to identify classic vinifera varieties and resolve longstanding questions about their murky history. Meredith and grad student John Bowers even surprised themselves in 1996 by revealing a mixed heritage of white () and red () grapes for . And in what many call her crowning achievement, Meredith—whose place in the wine pantheon was secured by a 2009 induction into the Vintners Hall of Fame—confirmed that , long claimed California’s “historic” native, is the genetic twin of the nearly extinct Crljenak Kastelanski grape variety, once grown along ’s n Coast."

"... I started to contact other grape geneticists in labs all over the world—initially 10 or 15 different research groups in France, Italy, Germany, Spain, Australia, New Zealand, Chile, South Africa—and proposed that we form a consortium to develop these s. Each lab would try to develop a few markers and then contribute those markers to the general pool that we would share. We formed the . After a couple of years we had developed several hundred markers. We were able to make some interesting discoveries by just using a couple of dozen markers, because that is enough to prove statistically whether one variety is related to another variety. But once several hundred markers existed it was then possible to develop a of grape, a project that was really just starting around the time that I retired from . The highlight of my career was using these s to reveal genetic relationships among classic s and to then elucidate from that something about the ."

"' is unique in many ways. Endemic to the of Mexico and the United States, its broad, persistent, heavy leaves are unlike any of its associates. Its large edible seeds contain about 50% oil, which is directly used as a and as a . The oil has excellent qualities for many industrial and medicinal uses. Chemically it is a liquid wax and by is easily converted to a hard white wax. ’s singular characteristics as a , however, present many problems facing its development as a cultivated plant."

"In , s are scattered like gems in an arborescent matrix. They grow mainly upon the rocky slopes of hills and mountains and are generally lacking in the valleys and on the plains. Hence, the distributional pattern is islandlike. Compared with the massive populations of agaves in and in the , they are very sparse in Sonora. However, they are distinctly characteristic of the succulent component in the vegetation of our America deserts and arid regions ... … Desert species exist with about 5 inches or less annual precipitation and can endure rainless years; montane species receive 30 or more inches annual precipitation."

"In North America, perhaps had as much to do in fostering the beginnings of agriculture as any other of plants. In Agaveland anyone can plant and grow agaves. All that is needed is to dig up or pull up a young offset and bury its base in moist or dry soil, with or without roots, wherever it is wanted. If it does not strike root and grow the first season, the chances are that it will the next. (1965) has made a strong case that such transplants were the primary agricultural subjects of the . Compared with seeds, the shift of useful plants from the open wild site to camp or village was more obvious and direct with transplants, and their care, protection, and culture were simpler. The hunting and gathering tribes had good reason to regard agave with special attention, because agave supplied them with food, fiber, drink, shelter, and miscellaneous natural products. Protection may have been one use, for when planted around a cottage, the larger species make armed fences, a common practice in modern Mexico."

"Howard Gentry was an inspirational figure from an heroic age of arid plant science — exploring from horseback the of the in the 1930s, working on the wartime t in the 1940s, travelling around Iran in search of gum s and around the deserts of Arizona and California in search of in the 1950s."

"The evidence from and fossils indicates that , , and probably the other , are cylinders of slowly building on a sinking or ; has occurred in and younger time, and there were three major periods of emergence during which the coral rocks were weathered subaerially."

"My had developed a craving to have his own land to experiment with a new idea: '. We needed, he said, to find out what the original had been like in our area and what we could do to bring it back. That, and his desire to have a special place to hunt, led to his purchase in the mid-1930s of an abandoned farm along the , in the —"." He specifically chose the Shack land because of its isolation and because this farm was a land of impoverished soil that had become an agricultural failure. In his view this was sick land that needed restoration; it needed to see again the native species that once must have grown here. It was one instance of his larger vision of the countrywide importance of land health and fostering the community of life."

"To better understand how far various grains were transported by wind, she and Allen Solomon (then at the ) set a network of pollen traps near and s in the to match the pollen rain with different . These data were used to develop a pollen-vegetation calibration that still informs studies in the region and beyond."

"The South Carolina outbreak of lettuce-rot occurred in , the second largest lettuce-growing district on the eastern coast of the United States, with a reputation of growing the finest quality of on the entire eastern coast. The South Carolina disease may be either a stem or a leaf infection ... In an early stage the plants are a lighter green color than the healthy ones; later the head may show rot through the center or only on the top. A general wilting of the head may occur with or without visible spots or rot. In some cases rotting is rapid; in others the heart remains sound, while the outer encircling leaves are in a bad state of decay. The diseased plants are not firm in the soil, the stem is brittle, and can be easily broken off at the surface or a little below the surface of the soil. In an early stage of disease the stem when cut across shows a blue-green color; in a later stage it is brown."

"A bacterial leafspot disease of the occurs widespread in the Eastern States. It is mostly a disease but occurs occasionally on plants grown out of doors. The organism was isolated from diseased plants received from different sources and the disease reproduced on the leaves of healthy plants. Warm, moist conditions with poor ventilation are necessary for the organism to infect the leaves extensively. Care in regulating the temperature, air, and moisture conditions of the greenhouse and in giving plenty of space to plants grown out of doors will go far toward preventing the appearance of the disease and toward curing it when it is present. All spotted leaves should be removed and destroyed. Very sensitive varieties should be discarded. The name Bacterium pelargoni is suggested for the organism causing the disease."

"A disease of es which caused big losses to the growers occurred last June in Texas, and in August and September in Nebraska. The disease is first noticed in green full-grown tomatoes, but it is hard to detect at this stage unless close attention is given to the stems. When the fruits are green they show a little brown spot or a dark ring around and under the stem. As the fruit is shipped green, the packers may overlook this condition very easily. When the tomatoes reach their destination they have become a pink color, the disease has advanced and shows more plainly, for the stem end has then become a dark brown. The inspector notices this and, although there is not much external evidence of disease, he breaks the fruit open and finds a hard brown center. The rot is usually down the center and may extend from stem end to blossom end but sometimes it takes an oblique course and includes a portion of the seeds, darkening them also. There is no slime or ooze. Bacteria occur in great numbers in the tissues. The same organism was isolated from both the Texas and Nebraska material and the disease was reproduced in green and ripening fruits in the greenhouse, using pure cultures."

"As our race has advanced in civilization, owing its progress to a more and more rigid division of labor, with the attendant and ever increasing specialization by which each piece of the great machine does its work more perfectly, yet more and more completely loses its direct touch with all but a few of the other parts, most men have lost much of what was at first common to all; and this, perhaps, quite as true as of a knowledge of plants as of anything else."

"The development of any department of science is closely connected with its power of interesting men."