1984 Ethics Paper

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Epiphany in the Beans

It came to me while picking beans, the secret of happiness.

I was hunting among the spiraling vines that envelop my teepees of pole beans, lifting the dark- green leaves to find handfuls of pods, long and green, firm and furred with tender fuzz. I snapped them off where they hung in slender twosomes, bit into one, and tasted nothing but August, distilled into pure, crisp beaniness. This summer abundance is destined for the freezer, to emerge again in deep mid winter when the air tastes only of snow. By the time I finished searching through just one trellis, my basket was full.

To go and empty it in the kitchen, I stepped between heavy squash vines and around tomato plants fallen under the weight of their fruit. They sprawled at the feet of the sunflowers, whose heads bowed with the weight of maturing seeds. Lifting my basket over the row of pota- toes, I noticed an open furrow revealing a nest of red skins where the girls left off harvesting that morning. I kicked some soil over them so the sun wouldn’t green them up.

They complain about garden chores, as kids are supposed to do, but once they start they get caught up in the softness of the dirt and the smell of the day and it is hours later when they come back into the house. Seeds for this basket of beans were poked into the ground by their fin- gers back in May. Seeing them plant and harvest makes me feel like a good mother, teaching them how to provide for themselves.

Kimmerer, Robin. Braiding Sweetgrass : Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants, Milkweed Editions, 2013. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/ucsd/detail.action?docID=1212658. Created from ucsd on 2021-08-03 20:02:32.

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122 Picking Sweetgrass

The seeds, though, we did not provide for ourselves. When Skywoman buried her beloved daughter in the earth, the plants that are special gifts to the people sprang from her body. Tobacco grew from her head. From her hair, sweetgrass. Her heart gave us the straw- berry. From her breasts grew corn, from her belly the squash, and we see in her hands the long- fingered clusters of beans.

How do I show my girls I love them on a morning in June? I pick them wild strawberries. On a February afternoon we build snowmen and then sit by the fire. In March we make maple syrup. We pick vio- lets in May and go swimming in July. On an August night we lay out blankets and watch meteor showers. In November, that great teacher the woodpile comes into our lives. That’s just the beginning. How do we show our children our love? Each in our own way by a shower of gifts and a heavy rain of lessons.

Maybe it was the smell of ripe tomatoes, or the oriole singing, or that certain slant of light on a yellow afternoon and the beans hanging thick around me. It just came to me in a wash of happiness that made me laugh out loud, startling the chickadees who were picking at the sunflowers, raining black and white hulls on the ground. 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 our- selves. That’s what good mothers do.

I looked around at the garden and could feel her delight in giving us these beautiful raspberries, squash, basil, potatoes, asparagus, lettuce, kale and beets, broccoli, peppers, brussels sprouts, carrots, dill, onions, leeks, spinach. It reminded me of my little girls’ answer to “How much do I love you?” “Thiiiiiiiis much,” with arms stretched wide, they re- plied. 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 epiphany in the beans. I spend a lot of time thinking about our relationships with land, how we are given so much and what we might give back. I try to work through the equations of reciprocity and responsi- bility, the whys and wherefores of building sustainable relationships with

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123epiphany in the beans

ecosystems. All in my head. But suddenly there was no intellectualizing, no rationalizing, just the pure sensation of baskets full of mother love. The ultimate reciprocity, loving and being loved in return.

Now, the plant scientist who sits at my desk and wears my clothes and sometimes borrows my car— she might cringe to hear me assert that a garden is a way that the land says, “I love you.” Isn’t it sup- posed to be just a matter of increasing net primary productivity of the artificially selected domesticated genotypes, manipulating environ- mental conditions through input of labor and materials to enhance yield? Adaptive cultural behaviors that produce a nutritious diet and increase individual fitness are selected for. What’s love got to do with it? If a garden thrives, it loves you? If a garden fails, do you attribute potato blight to a withdrawal of affection? Do unripe peppers signal a rift in the relationship?

I have to explain things to her sometimes. Gardens are simultane- ously a material and a spiritual undertaking. That’s hard for scientists, so fully brainwashed by Cartesian dualism, to grasp. “Well, how would you know it’s love and not just good soil?” she asks. “Where’s the evi- dence? What are the key elements for detecting loving behavior?”

That’s easy. No one would doubt that I love my children, and even a quantitative social psychologist would find no fault with my list of loving behaviors:

nurturing health and well- being protection from harm encouraging individual growth and development desire to be together generous sharing of resources working together for a common goal celebration of shared values interdependence sacrifice by one for the other creation of beauty

If we observed these behaviors between humans, we would say, “She loves that person.” You might also observe these actions between

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124 Picking Sweetgrass

a person and a bit of carefully tended ground and say, “She loves that garden.” Why then, seeing this list, would you not make the leap to say that the garden loves her back?

The exchange between plants and people has shaped the evolution- ary history of both. Farms, orchards, and vineyards are stocked with spe- cies we have domesticated. Our appetite for their fruits leads us to till, prune, irrigate, fertilize, and weed on their behalf. Perhaps they have domesticated us. Wild plants have changed to stand in well- behaved rows and wild humans have changed to settle alongside the fields and care for the plants— a kind of mutual taming.

We are linked in a co- evolutionary circle. The sweeter the peach, the more frequently we disperse its seeds, nurture its young, and pro- tect them from harm. Food plants and people act as selective forces on each other’s evolution— the thriving of one in the best interest of the other. This, to me, sounds a bit like love.

I sat once in a graduate writing workshop on relationships to the land. The students all demonstrated a deep respect and affection for nature. They said that nature was the place where they experienced the greatest sense of belonging and well- being. They professed without reservation that they loved the earth. And then I asked them, “Do you think that the earth loves you back?” No one was willing to answer that. It was as if I had brought a two- headed porcupine into the class- room. Unexpected. Prickly. They backed slowly away. Here was a room full of writers, passionately wallowing in unrequited love of nature.

So I made it hypothetical and asked, “What do you suppose would happen if people believed this crazy notion that the earth loved them back?” The floodgates opened. They all wanted to talk at once. We were suddenly off the deep end, heading for world peace and perfect harmony.

One student summed it up: “You wouldn’t harm what gives you love.”

Knowing that you love the earth changes you, activates you to de- fend and protect and celebrate. But when you feel that the earth loves

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125epiphany in the beans

you in return, that feeling transforms the relationship from a one- way street into a sacred bond.

My daughter Linden grows one of my favorite gardens in the world. She brings up all kinds of good things to eat from her thin mountain soil, things I can only dream of, like tomatillos and chile. She makes compost and flowers, but the best part isn’t the plants. It’s that she phones me to chat while she weeds. We water and weed and harvest, visiting happily as we did when she was a girl despite the three thousand miles between us. Linden is immensely busy, and so I ask her why she gardens, given how much time it takes.

She does it for the food and the satisfaction of hard work yield- ing something so prolific, she says. And it makes her feel at home in a place, to have her hands in the earth. I ask her, “Do you love your garden?” even though I already know the answer. But then I ask, tentatively, “Do you feel that your garden loves you back?” She’s quiet for a minute; she’s never glib about such things. “I’m certain of it,” she says. “My garden takes care of me like my own mama.” I can die happy.

I once knew and loved a man who lived most of his life in the city, but when he was dragged off to the ocean or the woods he seemed to enjoy it well enough— as long as he could find an Internet connection. He had lived in a lot of places, so I asked him where he found his greatest sense of place. He didn’t understand the expression. I explained that I wanted to know where he felt most nurtured and supported. What is the place that you understand best? That you know best and knows you in return?

He didn’t take long to answer. “My car,” he said. “In my car. It provides me with everything I need, in just the way I like it. My favor- ite music. Seat position fully adjustable. Automatic mirrors. Two cup holders. I’m safe. And it always takes me where I want to go.” Years later, he tried to kill himself. In his car.

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126 Picking Sweetgrass

He never grew a relationship with the land, choosing instead the splendid isolation of technology. He was like one of those little with- ered seeds you find in the bottom of the seed packet, the one who never touched the earth.

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.

Larkin used to complain mightily about weeding. But now when she comes home, she asks if she can go dig potatoes. I see her on her knees, unearthing red skins and Yukon Golds and singing to herself. Larkin is in graduate school now, studying food systems and working with urban gardeners, growing vegetables for the food pantry on land reclaimed from empty lots. At- risk youth do the planting and hoeing and harvesting. The kids are surprised that the food they harvest is free. They’ve had to pay for everything they’ve ever gotten before. They greet fresh carrots, straight from the ground, with suspicion at first, until they eat one. She is passing on the gift, and the transformation is profound.

Of course, 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 mummi- fied 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’ responsibil- ity and their gift: animating the inanimate. Now there is a gift.

People often ask me what one thing I would recommend to restore relationship between land and people. My answer is almost always, “Plant a garden.” It’s good for the health of the earth and it’s good for the health of people. A garden is a nursery for nurturing connection, the soil for cultivation of practical reverence. And its power goes far

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127epiphany in the beans

beyond the garden gate— once you develop a relationship with a little patch of earth, it becomes a seed itself.

Something essential happens in a vegetable garden. It’s a place where if you can’t say “I love you” out loud, you can say it in seeds. And the land will reciprocate, in beans.

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The Three Sisters

It should be them who tell this story. Corn leaves rustle with a sig- nature sound, a papery conversation with each other and the breeze. On a hot day in July— when the corn can grow six inches in a single day— there is a squeak of internodes expanding, stretching the stem toward the light. Leaves escape their sheaths with a drawn- out creak and sometimes, when all is still, you can hear the sudden pop of rup- tured pith when water- filled cells become too large and turgid for the confines of the stem. These are the sounds of being, but they are not the voice.

The beans must make a caressing sound, a tiny hiss as a soft- haired leader twines around the scabrous stem of corn. Surfaces vibrate deli- cately against each other, tendrils pulse as they cinch around a stem, something only a nearby flea beetle could hear. But this is not the song of beans.

I’ve lain among ripening pumpkins and heard creaking as the parasol leaves rock back and forth, tethered by their tendrils, wind lift- ing their edges and easing them down again. A microphone in the hollow of a swelling pumpkin would reveal the pop of seeds expanding and the rush of water filling succulent orange flesh. These are sounds, but not the story. Plants tell their stories not by what they say, but by what they do.

What if you were a teacher but had no voice to speak your knowl- edge? What if you had no language at all and yet there was something you needed to say? Wouldn’t you dance it? Wouldn’t you act it out?

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Wouldn’t your every movement tell the story? In time you would be- come so eloquent that just to gaze upon you would reveal it all. And so it is with these silent green lives. A sculpture is just a piece of rock with topography hammered out and chiseled in, but that piece of rock can open your heart in a way that makes you different for having seen it. It brings its message without a single word. Not everyone will get it, though; the language of stone is difficult. Rock mumbles. But plants speak in a tongue that every breathing thing can understand. Plants teach in a universal language: food.

Years ago, Awiakta, a Cherokee writer, pressed a small packet into my hand. It was a corn leaf, dry and folded into a pouch, tied with a bit of string. She smiled and warned, “Don’t open ’til spring.” In May I untie the packet and there is the gift: three seeds. One is a golden triangle, a kernel of corn with a broadly dimpled top that narrows to a hard white tip. The glossy bean is speckled brown, curved and sleek, its inner belly marked with a white eye— the hilum. It slides like a polished stone between my thumb and forefinger, but this is no stone. And there is a pumpkin seed like an oval china dish, its edge crimped shut like a piecrust bulging with filling. I hold in my hand the genius of indigenous agriculture, the Three Sisters. Together these plants— corn, beans, and squash— feed the people, feed the land, and feed our imaginations, telling us how we might live.

For millennia, from Mexico to Montana, women have mounded up the earth and laid these three seeds in the ground, all in the same square foot of soil. When the colonists on the Massachusetts shore first saw indigenous gardens, they inferred that the savages did not know how to farm. To their minds, a garden meant straight rows of single species, not a three- dimensional sprawl of abundance. And yet they ate their fill and asked for more, and more again.

Once planted in the May- moist earth, the corn seed takes on water quickly, its seed coat thin and its starchy contents, the endosperm, drawing water to it. The moisture triggers enzymes under the skin that cleave the starch into sugars, fueling the growth of the corn embryo that is nestled in the point of the seed. Thus corn is the first to emerge

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from the ground, a slender white spike that greens within hours of finding the light. A single leaf unfurls, and then another. Corn is all alone at first, while the others are getting ready.

Drinking in soil water, the bean seed swells and bursts its speckled coat and sends a rootling down deep in the ground. Only after the root is secure does the stem bend to the shape of a hook and elbow its way above ground. Beans can take their time in finding the light because they are well provisioned: their first leaves were already packaged in the two halves of the bean seed. This pair of fleshy leaves now breaks the soil surface to join the corn, which is already six inches tall.

Pumpkins and squash take their time— they are the slow sister. It may be weeks before the first stems poke up, still caught in their seed coat until the leaves split its seams and break free. I’m told that our ancestors would put the squash seeds in a deerskin bag with a little water or urine a week before planting to try to hurry them along. But each plant has its own pace and the sequence of their germination, their birth order, is important to their relationship and to the success of the crop.

The corn is the firstborn and grows straight and stiff; it is a stem with a lofty goal. Laddering upward, leaf by long- ribbed leaf, it must grow tall quickly. Making a strong stem is its highest priority at first. It needs to be there for its younger sister, the bean. Beans put out a pair of heart- shaped leaves on just a stub of a stem, then another pair, and an- other, all low to the ground. The bean focuses on leaf growth while the corn concentrates on height. Just about the time that the corn is knee high, the bean shoot changes its mind, as middle children are wont to do. Instead of making leaves, it extends itself into a long vine, a slender green string with a mission. In this teenage phase, hormones set the shoot tip to wandering, inscribing a circle in the air, a process known as circumnutation. The tip can travel a meter in a day, pirouetting in a loopy circle dance until it finds what it’s looking for— a corn stem or some other vertical support. Touch receptors along the vine guide it to wrap itself around the corn in a graceful upward spiral. For now, it holds back on making leaves, giving itself over to embracing the corn,

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131the three sisters

keeping pace with its height growth. Had the corn not started early, the bean vine would strangle it, but if the timing is right, the corn can easily carry the bean.

Meanwhile, the squash, the late bloomer of the family, is steadily extending herself over the ground, moving away from the corn and beans, setting up broad lobed leaves like a stand of umbrellas waving at the ends of hollow petioles. The leaves and vines are distinctly bristly, giving second thoughts to nibbling caterpillars. As the leaves grow wider, they shelter the soil at the base of the corn and beans, keeping moisture in, and other plants out.

Native people speak of this gardening style as the Three Sisters. There are many stories of how they came to be, but they all share the understanding of these plants as women, sisters. Some stories tell of a long winter when the people were dropping from hunger. Three beau- tiful women came to their dwellings on a snowy night. One was a tall woman dressed all in yellow, with long flowing hair. The second wore green, and the third was robed in orange. The three came inside to shelter by the fire. Food was scarce but the visiting strangers were fed generously, sharing in the little that the people had left. In gratitude for their generosity, the three sisters revealed their true identities— corn, beans, and squash— and gave themselves to the people in a bundle of seeds so that they might never go hungry again.

At the height of the summer, when the days are long and bright, and the thunderers come to soak the ground, the lessons of reciprocity are written clearly in a Three Sisters garden. Together their stems in- scribe what looks to me like a blueprint for the world, a map of balance and harmony. The corn stands eight feet tall; rippling green ribbons of leaf curl away from the stem in every direction to catch the sun. No leaf sits directly over the next, so that each can gather light without shad- ing the others. The bean twines around the corn stalk, weaving itself between the leaves of corn, never interfering with their work. In the spaces where corn leaves are not, buds appear on the vining bean and expand into outstretched leaves and clusters of fragrant flowers. The bean leaves droop and are held close to the stem of the corn. Spread

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around the feet of the corn and beans is a carpet of big broad squash leaves that intercept the light that falls among the pillars of corn. Their layered spacing uses the light, a gift from the sun, efficiently, with no waste. The organic symmetry of forms belongs together; the placement of every leaf, the harmony of shapes speak their message. 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.

By late summer, the beans hang in heavy clusters of smooth green pods, ears of corn angle out from the stalk, fattening in the sunshine, and pumpkins swell at your feet. Acre for acre, a Three Sisters garden yields more food than if you grew each of the sisters alone.

You can tell they are sisters: one twines easily around the other in relaxed embrace while the sweet baby sister lolls at their feet, close, but not too close— cooperating, not competing. Seems to me I’ve seen this before in human families, in the interplay of sisters. After all, there are three girls in my family. The firstborn girl knows that she is clearly in charge; tall and direct, upright and efficient, she creates the template for everyone else to follow. That’s the corn sister. There’s not room for more than one corn woman in the same house, so the middle sister is likely to adapt in different ways. This bean girl learns to be flex- ible, adaptable, to find a way around the dominant structure to get the light that she needs. The sweet baby sister is free to choose a different path, as expectations have already been fulfilled. Well grounded, she has nothing to prove and finds her own way, a way that contributes to the good of the whole.

Without the corn’s support, the beans would be an unruly tangle on the ground, vulnerable to bean- hungry predators. It might seem as if she is taking a free ride in this garden, benefiting from the corn’s height and the squash’s shade, but by the rules of reciprocity none can take more than she gives. The corn takes care of making light avail- able; the squash reduces weeds. What about the beans? To see her gift you have to look underground.

The sisters cooperate above ground with the placement of their leaves, carefully avoiding one another’s space. The same is true below

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ground. Corn is classified as a monocot, basically an overgrown grass, so its roots are fine and fibrous. With the soil shaken off, they look like a stringy mop head at the end of a cornstalk handle. They don’t go very deep at all; instead they make a shallow network, calling first dibs on incoming rain. After they’ve had their drink, the water descends out of reach of the corn roots. As the water goes deeper, the deep taproots of the bean are poised there to absorb it. The squash finds its share by moving away from the others. Wherever a squash stem touches soil, it can put out a tuft of adventitious roots, collecting water far from the corn and bean roots. They share the soil by the same techniques that they share the light, leaving enough for everyone.

But there is one thing they all need that is always in short supply: nitrogen. That nitrogen should be the factor that limits growth is an ecological paradox: fully 78 percent of the atmosphere is nitrogen gas. The problem is that most plants simply can’t use atmospheric nitrogen. They need mineral nitrogen, nitrate or ammonium. The nitrogen in the atmosphere might as well be food locked away in full sight of a starving person. But there are ways to transform that nitrogen, and one of the best ways is named “beans.”

Beans are members of the legume family, which has the remark- able ability to take nitrogen from the atmosphere and turn it into usable nutrients. But they don’t do it alone. My students often run to me with a handful of roots from a bean they’ve unearthed, with little white balls clinging to strands of root. “Is this a disease?” they ask. “Is something wrong with these roots?” In fact, I reply, there’s something very right.

These glistening nodules house the Rhizobium bacteria, the nitro- gen fixers. Rhizobium can only convert nitrogen under a special set of circumstances. Its catalytic enzymes will not work in the presence of oxygen. Since an average handful of soil is more than 50 percent air space, the Rhizobium needs a refuge in order to do its work. Happily, the bean obliges. When a bean root meets a microscopic rod of Rhizobium underground, chemical communications are exchanged and a deal is negotiated. The bean will grow an oxygen- free nod- ule to house the bacterium and, in return, the bacterium shares its

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nitrogen with the plant. Together, they create nitrogen fertilizer that enters the soil and fuels the growth of the corn and the squash, too. There are layers upon layers of reciprocity in this garden: between the bean and the bacterium, the bean and the corn, the corn and the squash, and, ultimately, with the people.

It’s tempting to imagine that these three are deliberate in working together, and perhaps they are. But the beauty of the partnership is that each plant does what it does in order to increase its own growth. But as it happens, when the individuals flourish, so does the whole.

The way of the Three Sisters reminds me of one of the basic teach- ings of our people. The most important thing each of us can know is our unique gift and how to use it in the world. Individuality is cher- ished 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. Being among the sisters provides a visible manifestation of what a community can become when its mem- bers understand and share their gifts. In reciprocity, we fill our spirits as well as our bellies.

For years, I taught General Botany in a lecture hall with slides and dia- grams and stories of plants that could not fail to inflame the enthusi- asm of eighteen- year- olds for the marvels of photosynthesis. How could they be anything but elated to learn how roots find their way through the soil, sitting on the edge of their seats waiting to hear more about pollen? The sea of blank looks suggested that most of them found this as interesting as, literally, watching grass grow. When I would wax eloquent about the grace with which a bean seedling pushes its way up in the spring, the first row would eagerly nod their heads and raise their hands while the rest of the class slept.

In a fit of frustration, I asked for a show of hands: “How many of you have ever grown anything?” Every hand in the front row went up, and there were a few halfhearted waves from the back from someone whose mother had an African violet that had died a withering death.

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Suddenly I understood their boredom. I was teaching from memory, drawing on images of plant lives that I had witnessed over the years. The green images I thought we shared as human beings were not theirs, thanks to the supplanting of gardens by supermarkets. The front- row students had seen these things as well and wanted to know how such everyday miracles were possible. But most of the class had no experience of seeds and soil, had never watched a flower transform itself into an apple. They needed a new teacher.

And so now each fall I begin my class in a garden, where they have the best teachers I know, three beautiful sisters. For a whole September afternoon they sit with the Three Sisters. They measure yield and growth and get to know the anatomy of the plants who feed them. I ask them first to just look. They observe and draw the way the three live in relationship. One of my students is an artist, and the more she looks the more excited she becomes. “Look at the composition,” she says. “It’s just like our art teacher described the elements of design in studio today. There is unity, balance, color. It’s perfect.” I look at the sketch in her notebook, and she’s seeing it like a painting. Long leaves, round leaves, lobed and smooth, yellow, orange, tan on a matrix of green. “See the way it works? Corn is the vertical element, squash horizontal, and it’s all tied together with these curvilinear vines, the beans. Ravishing,” she claims with a flourish.

One of the girls is dressed for allure that might work in a dance club, but not on a botany field trip. She has avoided any contact with the dirt so far. To ease her into the work, I suggest that she take the relatively clean task of simply following a squash vine from one end to another and diagramming the flowers. Way out at the young tip of the vine are orange squash blossoms as ruffled and splashy as her skirt. I point out the swollen ovary of the flower after it has been pollinated. Such is the outcome of successful seduction. Mincing carefully in her heels, she follows the vine back toward its source; the older flowers have wilted and a tiny little squash has appeared where the flower’s pis- til had been. Closer and closer to the plant, the squashes become larger, from a penny- size nub with flower still attached, to the full ripeness of

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a ten- inch squash. It’s like watching a pregnancy unfold. Together we pick a ripe butternut squash and slice it open so she can see the seeds in the cavity within.

“You mean a squash comes from a flower?” she says incredulously, seeing the progression along the vine. “I love this kind of squash at Thanksgiving.”

“Yes,” I tell her, “this is the ripened ovary of that first flower.” Her eyes widen in shock. “You mean all these years I’ve been eat-

ing ovaries? Blech— I’ll never eat a squash again.” There is an earthy sexuality to a garden, and most of the students

get drawn in to the revelation of fruit. I have them carefully open an ear of corn without disturbing the corn silk that plumes from the end. First the coarse outer husks are pulled away, then layer after layer of inner leaves, each thinner than the next until the last layer is exposed, so thin and tightly pressed to the corn that the shape of the kernels show through it. As we draw aside the last layer, the sweet milky scent of corn rises from the exposed ear, rows upon rows of round yellow kernels. We look closely and follow an individual strand of corn silk. Outside the husk it is brown and curly, but inside it is colorless and crisply succulent, as if filled with water. Each little strand of silk con- nects a different kernel inside the husk to the world outside.

A corncob is an ingenious sort of flower in which the silk is a greatly elongated flower pistil. One end of the silk waves in the breeze to col- lect pollen, while the other end attaches to the ovary. The silk is the water- filled conduit for sperm released from the pollen grains caught there. The corn sperm swim down the silken tube to the milky- white kernel— the ovary. Only when the corn kernels are so fertilized will they grow plump and yellow. A corncob is the mother of hundreds, as many children as there are kernels, each with potentially a different father. Is it any wonder she is called the Corn Mother?

Beans too grow like babies in the womb. The students are con- tentedly munching fresh pole beans. I ask them to first open a slender pod, to see what they’re eating. Jed slits a pod with his thumbnail and opens it. There they are, bean babies, ten in a row. Each little beanlet is

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attached to the pod by a fragile green cord, the funiculus. Just a few mil- limeters long, it is the analog to the human umbilical cord. Through this cord, the mother plant nourishes her growing offspring. The students crowd around to look. Jed asks, “Does that mean a bean has a belly but- ton?” Everybody laughs, but the answer is right there. Every bean has a little scar from the funiculus, a colored spot on its seed coat, the hilum. Every bean does have a belly button. These plant mothers feed us and leave their children behind as seeds, to feed us again and again.

In August, I like to have a Three Sisters potluck. I spread tablecloths on the tables beneath the maples and stuff bouquets of wildflowers in canning jars on every table. Then my friends start to arrive, each with a dish or a basket. The tables fill up with trays of golden corn- bread, three- bean salad, round brown bean cakes, black bean chili, and summer squash casserole. My friend Lee brings a platter of small pumpkins stuffed with cheesy polenta. There’s a steaming pot of Three Sisters soup, all green and yellow, with slices of summer squash floating in the broth.

As if there wasn’t enough to eat already, our ritual is to go to the garden together, once everyone arrives, and pick some more. The corn ears fill a bushel basket. The kids are delegated to shuck the corn while parents fill a bowl with new green beans and the littlest kids peek under prickly leaves looking for squash blossoms. We carefully spoon a batter of cheese and cornmeal into the orange throat of each flower, close it up, and fry it until it’s crisp. They disappear from the plate as fast as we can make them.

The genius of the Three Sisters lies not only in the process by which they grow, but also in the complementarity of the three species on the kitchen table. They taste good together, and the Three Sisters also form a nutritional triad that can sustain a people. Corn, in all its guises, is a superb form of starch. All summer, the corn turns sunshine into carbohydrate, so that all winter, people can have food energy. But a human cannot subsist on corn alone; it is not nutritionally complete.

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Just as the bean complements the corn in the garden, it collaborates in the diet as well. By virtue of their nitrogen- fixing capacity, beans are high in protein and fill in the nutritional gaps left by corn. A person can live well on a diet of beans and corn; neither alone would suffice. But neither beans nor corn have the vitamins that squash provide in their carotene- rich flesh. Together, they are once again greater than alone.

After dinner we are too full for dessert. There is a dish of Indian pudding and maple corncakes waiting for us, but we just sit and look out over the valley while the kids run around. The land below us is mostly planted to corn, the long rectangular fields butting right up against the woodlots. In the afternoon light, the rows of corn throw shadows on one another, outlining the contours of the hill. From a dis- tance they look like lines of text on a page, long lines of green writing across the hillside. The truth of our relationship with the soil is written more clearly on the land than in any book. I read across that hill a story about people who value uniformity and the efficiency it yields, a story in which the land is shaped for the convenience of machines and the demands of a market.

In indigenous agriculture, the practice is to modify the plants to fit the land. As a result, there are many varieties of corn domesticated by our ancestors, all adapted to grow in many different places. Modern agriculture, with its big engines and fossil fuels, took the opposite ap- proach: modify the land to fit the plants, which are frighteningly simi- lar clones.

Once you know corn as a sister, it’s hard to unknow it. But the long ranks of corn in the conventional fields seem like a different being altogether. The relationships disappear and individuals are lost in anonymity. You can hardly recognize a beloved face lost in a uni- formed crowd. These acres are beautiful in their own way, but after the companionship of a Three Sisters garden, I wonder if they’re lonely.

There must be millions of corn plants out there, standing shoul- der to shoulder, with no beans, no squash, and scarcely a weed in sight. These are my neighbor’s fields, and I’ve seen the many passes with the tractor that produce such a “clean” field. Tank sprayers on the tractor

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have delivered applications of fertilizer; you can smell it in the spring as it drifts off the fields. A dose of ammonium nitrate substitutes for the partnership of a bean. And the tractors return with herbicides to suppress weeds in lieu of squash leaves.

There were certainly bugs and weeds back when these valleys were Three Sisters gardens, and yet they flourished without insecticides. Polycultures— fields with many species of plants— are less susceptible to pest outbreaks than monocultures. The diversity of plant forms pro- vides habitats for a wide array of insects. Some, like corn worms and bean beetles and squash borers, are there with the intent of feeding on the crop. But the diversity of plants also creates habitat for insects who eat the crop eaters. Predatory beetles and parasitic wasps coexist with the garden and keep the crop eaters under control. More than people are fed by this garden, but there is enough to go around.

The Three Sisters offer us a new metaphor for an emerging rela- tionship between indigenous knowledge and Western science, both of which are rooted in the earth. I think of the corn as traditional ecological knowledge, the physical and spiritual framework that can guide the curious bean of science, which twines like a double helix. The squash creates the ethical habitat for coexistence and mutual flourishing. I envision a time when the intellectual monoculture of science will be replaced with a polyculture of complementary knowledges. And so all may be fed.

Fran brings out a bowl of whipped cream for the Indian pudding. We spoon up the soft custard, rich with molasses and cornmeal, and watch the light fade on the fields. There’s a squash pie, too. By this feast, I want the Three Sisters to know that we’ve heard their story. Use your gift to take care of each other, work together, and all will be fed, they say.

They’ve all brought their gifts to this table, but they’ve not done it alone. They remind us that there is another partner in the symbiosis. She is sitting here at the table and across the valley in the farmhouse, too. She’s the one who noticed the ways of each species and imagined how they might live together. Perhaps we should consider this a Four Sisters garden, for the planter is also an essential partner. It is she who

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turns up the soil, she who scares away the crows, and she who pushes seeds into the soil. We are the planters, the ones who clear the land, pull the weeds, and pick the bugs; we save the seeds over winter and plant them again next spring. We are midwives to their gifts. We cannot live without them, but it’s also true that they cannot live without us. Corn, beans, and squash are fully domesticated; they rely on us to create the conditions under which they can grow. We too are part of the reciproc- ity. They can’t meet their responsibilities unless we meet ours.

Of all the wise teachers who have come into my life, none are more eloquent than these, who wordlessly in leaf and vine embody the knowl- edge of relationship. Alone, a bean is just a vine, squash an oversize leaf. Only when standing together with corn does a whole emerge which transcends the individual. The gifts of each are more fully expressed when they are nurtured together than alone. In ripe ears and swelling fruit, they counsel us that all gifts are multiplied in relationship. This is how the world keeps going.

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Braiding_Sweetgrass_Indigenous_Wisdom_Scientific_K..._----_(Epiphany_in_the_Beans)
Braiding_Sweetgrass_Indigenous_Wisdom_Scientific_K..._----_(The_Three_Sisters)