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Evelyn C. White and Robin Wall Kimmerer both contribute valuable insights into the relationship between nature and culture, but differ in their approach. While White's personal experiences as a black woman offer a more focused and intersectional lens through which to see this relationship based on her unique challenges and experiences, Kimmerer, drawing from her indigenous experience, highlights the interconnectedness of nature and culture by treating the land as a conscious entity and advocating for a reciprocal relationship. These differing approaches underscore the diversity of human experiences and perspectives in the broader discussion of environmentalism and stewardship of land, which makes them both significant contributors to this discussion.

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Kimmerer challenges the conventional belief that stories are nothing more than relics of the past. She urges the reader to look at these stories as guidelines for influencing the future. This perspective emphasizes the dynamic nature of storytelling, which connects past wisdom to present action. This is seen In “Skywoman Falling” when she says “Can they, can we all, understand the Skywoman story not as an artifact from the past but as instructions for the future? Can a nation of immigrants once again follow her example to become native, to make a home?” (Kimmerer 7). The phrase "instructions for the future" indicates that Kimmerer sees traditional stories, such as the story of Skywoman, as sources of instruction. These stories have lessons which can influence our behavior and decision-making today. She uses indigenous wisdom that emphasizes the importance of people being in harmony with the earth. She implies a deep connection to the land, a sense of belonging, and a commitment to care for the environment through her use of the word “native.” This analysis supports the main point that Kimmerer emphasizes the interconnectedness of culture and nature through the reinterpretation of traditional stories for a sustainable future.

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In “Council of Pecans,” Kimmerer says "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. All flourishing is mutual" (Kimmerer 5). Here she highlights the interconnectedness and interdependence of trees within a forest ecosystem and how trees function as a collective entity which is a perspective that challenges the typical view of nature that separates living organisms into individual units. She acknowledges that the way the trees interact is a mystery. This reflects the respect she has for the complexities of the natural world, emphasizing that there is still much to learn from these interactions. By using "we" and "us," Kimmerer extends the concept of interdependence to encompass humans and their connection to the natural world, reinforcing the broader theme of unity. This aligns with the main point that Kimmerer emphasizes the interconnectedness of culture and nature, highlighting the importance of recognizing and respecting the interdependence and unity within ecosystems for the benefit of all.

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Robin Wall Kimmerer introduces the concept of animacy within the Potawatomi language and culture. In “Learning the Grammar of Animacy,” she states that "In Potawatomi 101, rocks are animate, as are mountains and water and fire and places. Beings that are imbued with spirit, our sacred medicines, our songs, drums, and even stories, are all animate” (Kimmerer 8). This refers to the attribution of life or spirit to a wide range of entities in the natural world. She explains that in Potawatomi language and culture, not only living beings but also elements of the natural world, such as rocks, mountains, water, and fire, are considered animate. By highlighting the interdependence of all things in indigenous worldviews, this contradicts the Western perspective that divides living from nonliving things. This demonstrates the holistic viewpoint of indigenous societies, which sees not only physical things as having spirit and value but also cultural qualities. She demonstrates how language and cultural beliefs are reflections of a worldview that emphasizes the value of respecting and cherishing all facets of the natural world and views the environment as alive and linked. This viewpoint aligns with her main point about reciprocity and gives an alternative way of viewing the interaction between people and the environment.

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In “Black Women and Wilderness,” Evelyn C. White expresses her personal experience and fear as a black woman in outdoor settings. She said, "I was certain that if I ventured outside to admire a meadow or to feel the cool ripples in a stream, I’d be taunted, attacked, raped, maybe even murdered because of the color of my skin. I believe the fear I experience in the outdoors is shared by many African-American women and that it limits the way we move through the world and colors the decisions we make about our lives" (White 3). This gives light on how race, identity, and black women's interactions with the natural environment overlap. She stated being "certain" that because of her skin tone, walking outside would lead to taunts, attacks, rape, or even murder, which demonstrates the profoundly rooted institutional racism that has traditionally existed in many communities. Her worries are a result of the tragic history of racism-related violence against black people in a variety of settings, including outdoors. This implies that the choices black women make regarding their lives are influenced by their fear. It might affect decisions individuals make, like where they go. This shows how systemic racism and fear can have a profound impact on the relationship between individuals, culture, and nature.

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White states “Since that voyage, I’ve stayed at country farms, napped on secluded beaches, and taken wilderness treks all in an effort to find peace in the outdoors. No matter where I travel, I will always carry Emmett Till and the four black girls whose deaths affected me so. But comforted by our tribal ancestors—herders, gatherers, andfishers all—I am less fearful, ready to come home (White 8)”. She acknowledges the deep impact of historical trauma on black individuals' relationship with nature and emphasizes the necessity of recognizing this history. By drawing on the resilience of her cultural heritage, White finds comfort and strength to face her fears she experiences in outdoor spaces. This shows a complex relationship between culture and nature. She takes refuge in nature, but the legacy of racial violence still weighs on her mind. She makes the implication that cultural practices and ties to nature can be a source of empowerment and healing, enabling her to move through nature with less fear and a sense of belonging. This emphasizes the necessity to acknowledge previous pain and draw strength from cultural history while establishing a connection with nature and demonstrates the complex nature of the link between people, culture, and the natural environment.

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Kimmerer discusses the ethical precept that we should take care of the environment as good stewards, a subject covered in class. Kimmerer stresses the significance of protecting and preserving the environment as a vital component of society. Her claim that "you can't assign a dollar amount to it" highlights the drawbacks of a market-driven perspective on the environment, which we have covered in class (Menrisky). This claim is in line with considerations of the drawbacks of giving natural resources a monetary value through procedures like commodification and monetization. Kimmerer promotes a more ethical and sustainable approach to environmental stewardship through her writing, which draws on indigenous knowledge. She also calls for a reexamination of the relationship between humans and nature and refers to a “get and giving” relationship with the natural world (Menrisky).

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White touches on a history of systemic racial discrimination and violence that has profoundly impacted the relationship between black americans and the outdoors. This t aligns with concepts covered in class lectures on environmental justice, racism, and the legacy of violence in "wild" landscapes (Menrisky). Statistically, black Americans have faced several barriers to accessing recreation areas, including segregated access, threats and experiences of violence, and subcultural values. We discussed how the practice of segregation denied black Americans access to many parks and natural spaces during periods of racial segregation. There were also certain spaces that were perceived as dangerous for people of color, linking the history of violence to environmental experiences (Menrisky).

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Kimmerer has a viewpoint that is firmly based in indigenous ecological knowledge, particularly drawing on her Potawatomi origin. This can be contextualized in light of historical and intellectual concepts covered in class, such as the Indian Termination Policy and the Indian Relocation Act of 1956 (Menrisky). Numerous Native American countries had their tribal status revoked as a result of the Indian Termination Policy, which put a stop to the federal government's acknowledgment of their sovereignty. They lost access to services like healthcare and education, and their land was made available to corporations. The effects of such practices on the bond between Native communities and the land are discussed in Kimmerer's work. She emphasizes the importance of understanding and respecting the reciprocal relationship between indigenous people and the environment, which was disrupted by these policies.

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In class, we discussed how an epistemological standpoint refers to an individual's unique position within social structures and how it shapes their knowledge and understanding of the world (Menrisky). She acknowledges that her experiences are radically different from the "default" or prevailing perspective, which frequently supports white supremacy, White contributes her unique perspective to her writing. By demonstrating that not everyone experiences nature's serenity and liberation in the same way, she cast doubt on the idea of universalism. We talked about how social constructs like white supremacy and patriarchy shape how people view and engage with their surroundings (Menrisky). By demonstrating how being a black woman under the impact of these systems affects her dread, decisions, and relationship to nature, White's art directly relates to these concepts. She does a good job of showing how these ingrained systems influence her epistemological stance.

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Kimmerer's takes issue with the romanticization of native people and the environment. We discussed the idea of "indigenous systems of reciprocity" in class (Menrisky). These ideologies place a strong emphasis on a mutually beneficial and peaceful coexistence of humans and the natural environment. One discussion from class was the romanticization of indigenous people as the epitome of nature, and the tendency to view them as “pure untouched wilderness” (Menrisky). This viewpoint has its origins in the colonial history of the Americas and the interactions between Native American cultures and European civilizations. It has supported damaging preconceptions and has covered up the diversity of indigenous cultures. She makes the case that it is crucial to take cues from indigenous cultures and incorporate their ecological knowledge into a wider environmental discourse. Her viewpoint highlights the need to go beyond overly-simplistic, romanticized perceptions of indigenous people and the land and is consistent with the larger issue of appreciating the complex relationship between culture and the environment.

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