98 pages • 3 hours read
A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more. For select classroom titles, we also provide Teaching Guides with discussion and quiz questions to prompt student engagement.
Sweetgrass lends its name to the title of the book and symbolizes many of the central themes of the text. As one of the most useful and common indigenous plants, one which could be found all across North America, its gradual demise mirrors that of the Indigenous people. The techniques used to cultivate and weave sweetgrass have been gradually lost as the Indigenous population has been decimated. The wealth of cultural and ecological knowledge that this represents is also in danger of being lost. Accordingly, the plight of the sweetgrass becomes a symbol for the plight of the people.
One dimension of this symbol is the use of sweetgrass to make baskets. Traditionally, sweetgrass baskets would be functional objects—useful tools which would be made in accordance with the needs of the local population. Now, as part of a materialist society, the meaning of these baskets has had to change. Baskets are made and sold as a means of keeping the people alive. The traditional cultures are taught during basket classes, helping to maintain the existence of the culture, while the money brought in by the sale of the sweetgrass baskets is put toward preserving as much of the Indigenous history, lands, and knowledge as possible. The baskets have ceased to be a cultural object in the traditional sense; now, they have had to accommodate the change in society; they have had to become a materialist possession to be bought and sold.
At the same time, however, the baskets—and the other items made with sweetgrass—have become a preservation tool. By teaching people about the importance of sweetgrass, the Indigenous elders can highlight the plight of the indigenous plant and, by association, their own plight. This works for the author, who attends basket weaving classes and then interests her own students in the plight of the sweetgrass. Backed by science and experiments, the author repositions sweetgrass once again, showing the scientific community and the reader that it is an important ecological mainstay. Likewise, it is a plant that represents the importance of humans in the ecosystem: It must be cultivated properly to propagate. As such, the sweetgrass becomes a metaphor for how humans and the environment can coexist and depend on one another in reciprocity.
For the author, the “three sisters”—corn, beans, and squash—are hugely important symbols of reciprocity. Together, the three staple crops support one another’s growth and thus produce a bounty that sustains Indigenous populations through both lean and plentiful periods. For example, the beans are planted at the bottom of corn stalks so they can grow up the stalks and soak up more sunlight. The more vulnerable beans closer to the ground are protected from predators by the broad, sharp leaves of the squash. Meanwhile, the beans convert nitrogen into a form that is usable by the corn and squash, fertilizing the entire cornucopia of plants.
Kimmerer hopes that the three sisters may offer a model of communal living that humanity may embrace. She writes, “Being among the sisters provides a visible manifestation of what a community can become when its members understand and share their gifts. In reciprocity, we fill our spirits as well as our bellies” (134).
As a mother to two daughters, the author is deeply fixated on motherhood as both a practical and a conceptual matter. When her husband abandons their family, Kimmerer becomes the sole caretaker, providing both material and emotional nourishment to her children. Her aspirational notion of what a mother can or should be is rooted in Mother Nature herself; she writes, “A good mother know[s] that her work doesn't end until she creates a home where all of life's beings can flourish. There are grandchildren to nurture, and frog children, nestlings, goslings, seedlings, and spores” (97).
Yet Kimmerer also realizes that, due to the reciprocal nature of ecosystems, neither Mother Nature nor a lone individual can nurture everything all the time. She learns this lesson when battling the eutrophication of a lake on her property in upstate New York. By fighting the lake’s pervasive algae blooms, she improves the chances that the local animal population will thrive. Dredging the algae, however, results in the destruction of tadpoles who become stuck in the author’s equipment. There is a give and take between plant and animal populations, and that balance is not always easy to strike.
As for the author’s own relationship with Mother Nature, she finds that the natural world provides for her both materially and spiritually. In addition to drinking the “mother’s milk” of a sap-producing maple tree, Kimmerer is nourished by the spiritual calm she feels when outdoors. After dropping her second child off at college, the author copes by taking a kayak out on a lake. She writes, “The earth, that first among good mothers, gives us the gift that we cannot provide ourselves. I hadn’t realized that I had come to the lake and said feed me, but my empty heart was fed” (103).
Plus, gain access to 8,800+ more expert-written Study Guides.
Including features:
By Robin Wall Kimmerer
Audio Study Guides
View Collection
#CommonReads 2020
View Collection
Common Reads: Freshman Year Reading
View Collection
Earth Day
View Collection
Essays & Speeches
View Collection
Indigenous People's Literature
View Collection
Memoir
View Collection
Religion & Spirituality
View Collection
Science & Nature
View Collection