Environmentalists From The United States

"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."

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

"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?"

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

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

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

"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."

"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."

"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."

"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."

"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."

"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."

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

"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."

"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."

"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."

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

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

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

"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."

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

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

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

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

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

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

"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."

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

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

"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."

"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."

"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."

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

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

"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."

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

"academics continue to play a crucial supporting role through such institutions as the Environmental Justice Resource Center at Clark-Atlanta University, founded and run by Robert Bullard, and the Deep South Center for Environmental Justice at Xavier University in New Orleans, run by Beverly Hendrix Wright. These centers, and others like them, provide crucial research that aids local struggles, as well as train a new generation of professionals of color."

"Racism holds everybody back. So, while people make the decision that people who work in hotels and restaurants really don’t need a livable wage because they’re black, and we don’t have to pay black people a lot, what they are doing is they are robbing themselves of a decent tax base. They are producing citizens who can’t buy health insurance, putting a drain on the city. And so the racism that drives this belief that you can treat some human beings less than others, in the end catches up with all of us because it lowers the standard of living for everybody. And I think that’s what we have been dealing with in the city of New Orleans."

"history of human slavery spawned environmental racism in the United States."

"There was a lot of discrimination against African-Americans with apartments. You would go there to rent, you’d call, and it was available, and when you got there it wasn’t. And then later you found out there were rental units, but they were not renting to us. They had met their quota of African-Americans."

"Environmental justice becomes a major point of contention for us in that we have to ask the question: if we were in Boston, for example, in an area that was mostly white, how long would it take for them to clean up that city? We were promised initially that in three months the Army Corps of Engineers would come in. It would take them three months to remove the topsoil and sweep the streets clean so that we can return. Then, all of the sudden, the whole discussion about contaminants completely disappeared, but the contaminants are still here."

"When you looked at the map, the only areas that they were talking about not rebuilding were areas where the African-American population was about 75 to 80 percent. That was New Orleans East and the Lower Ninth Ward."

"A colonial mentality exists in the South, where local governments and big business take advantage of people who are politically and economically powerless. This mentality emerged from the region's earlier marriage to slavery and the plantation system-a brutal system that exploited both humans and the land."

"I think that black people’s concerns about the environment and environmental justice are synonymous. I believe that black people understand the environment because of the injustices that exist in their communities as it relates to their health and exposure. It all merges around the larger concept of civil rights, and so we have combined the idea of environmental protection with civil rights."

"Environmental injustice occurs in a number of ways. The fact that, first of all, when you look at the federal level they never addressed soil contamination that exists all over the city. We have extremely high arsenic levels, and PCBs, cause where we live we use a lot of pesticides; we have a lot of pests. From rat poisoning, to pesticides for roaches and mosquitoes, you already have all of that, right, and then you add to that the big mixture that came in all the water from all over, even from the bottom of Lake Pontchartrain, then you add to that human feces and everything from the sewage treatment plants. That water was extremely filthy. And very dangerous. And then it settled. There was a light dust that covered everything when we came back home."

"My thing was, if you’re not going to protect the citizens at least tell them what they need to do to protect themselves. So we started the Safeway Back Home campaign, where people remediated their own properties and planted new grass, and so on."