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.
A sheaf of sweetgrass, bound at the end and divided into thirds, is ready to braid. In braiding sweetgrass— so that it is smooth, glossy, and worthy of the gift— a certain amount of tension is needed. As any little girl with tight braids will tell you, you have to pull a bit. Of course you can do it yourself— by tying one end to a chair, or by holding it in your teeth and braiding backward away from yourself— but the sweetest way is to have someone else hold the end so that you pull gently against each other, all the while leaning in, head to head, chatting and laughing, watching each other’s hands, one holding steady while the other shifts the slim bundles over one another, each in its turn. Linked by sweetgrass, there is reciprocity between you, linked by sweetgrass, the holder as vital as the braider. The braid becomes finer and thinner as you near the end, until you’re braiding individual blades of grass, and then you tie it off.
Will you hold the end of the bundle while I braid? Hands joined by grass, can we bend our heads together and make a braid to honor the earth? And then I’ll hold it for you, while you braid, too.
I could hand you a braid of sweetgrass, as thick and shining as the plait that hung down my grandmother’s back. But it is not mine to give, nor yours to take. Wiingaashk belongs to herself. So I offer, in its place, a braid of stories meant to heal our relationship with the world. This braid is woven from three strands: indigenous ways of knowing, scientifi c knowledge, and the story of an Anishinabekwe scientist trying to bring them together in service to what matters most. It is an intertwining of science, spirit, and story— old stories and new ones that can be medicine for our broken relationship with earth, a pharmacopoeia of healing stories that allow us to imagine a different relationship, in which people and land are good medicine for each other.
Sweetgrass is best planted not by seed, but by putting roots directly in the ground. Thus the plant is passed from hand to earth to hand across years and generations. Its favored habitat is sunny, well- watered meadows. It thrives along disturbed edges.
In winter, when the green earth lies resting beneath a blanket of snow, this is the time for storytelling. The storytellers begin by calling upon those who came before who passed the stories down to us, for we are only messengers. In the beginning there was the Skyworld.
She fell like a maple seed, pirouetting on an autumn breeze.* A column of light streamed from a hole in the Skyworld, marking her path where only darkness had been before. It took her a long time to fall. In fear, or maybe hope, she clutched a bundle tightly in her hand.
Hurtling downward, she saw only dark water below. But in that emptiness there were many eyes gazing up at the sudden shaft of light. They saw there a small object, a mere dust mote in the beam. As it grew closer, they could see that it was a woman, arms outstretched, long black hair billowing behind as she spiraled toward them.
The geese nodded at one another and rose together from the water in a wave of goose music. She felt the beat of their wings as they flew beneath to break her fall. Far from the only home she’d ever known, she caught her breath at the warm embrace of soft feathers as they gently carried her downward. And so it began.
The geese could not hold the woman above the water for much longer, so they called a council to decide what to do. Resting on their wings, she saw them all gather: loons, otters, swans, beavers, fish of all kinds. A great turtle floated in their midst and offered his back for her to rest upon. Gratefully, she stepped from the goose wings onto the dome of his shell. The others understood that she needed land for her home and discussed how they might serve her need. The deep divers among them had heard of mud at the bottom of the water and agreed to go find some.
Loon dove first, but the distance was too far and after a long while he surfaced with nothing to show for his efforts. One by one, the other animals offered to help— Otter, Beaver, Sturgeon— but the depth, the darkness, and the pressures were too great for even the strongest of swimmers. They returned gasping for air with their heads ringing. Some did not return at all. Soon only little Muskrat was left, the weakest diver of all. He volunteered to go while the others looked on doubtfully. His small legs flailed as he worked his way downward and he was gone a very long time.
They waited and waited for him to return, fearing the worst for their relative, and, before long, a stream of bubbles rose with the small, limp body of the muskrat. He had given his life to aid this helpless human. But then the others noticed that his paw was tightly clenched and, when they opened it, there was a small handful of mud. Turtle said, “Here, put it on my back and I will hold it.”
Skywoman bent and spread the mud with her hands across the shell of the turtle. Moved by the extraordinary gifts of the animals, she sang in thanksgiving and then began to dance, her feet caressing the earth. The land grew and grew as she danced her thanks, from the dab of mud on Turtle’s back until the whole earth was made. Not by Skywoman alone, but from the alchemy of all the animals’ gifts coupled with her deep gratitude. Together they formed what we know today as Turtle Island, our home.
Like any good guest, Skywoman had not come empty- handed. The bundle was still clutched in her hand. When she toppled from the hole in the Skyworld she had reached out to grab onto the Tree of Life that grew there. In her grasp were branches— fruits and seeds of all kinds of plants. These she scattered onto the new ground and carefully tended each one until the world turned from brown to green.
Sunlight streamed through the hole from the Skyworld, allowing the seeds to flourish. Wild grasses, flowers, trees, and medicines spread everywhere. And now that the animals, too, had plenty to eat, many came to live with her on Turtle Island.
Our stories say that of all the plants, wiingaashk, or sweetgrass, was the very first to grow on the earth, its fragrance a sweet memory of Skywoman’s hand. Accordingly, it is honored as one of the four sacred plants of my people. Breathe in its scent and you start to remember things you didn’t know you’d forgotten. Our elders say that ceremonies are the way we “remember to remember,” and so sweetgrass is a powerful ceremonial plant cherished by many indigenous nations. It is also used to make beautiful baskets. Both medicine and a relative, its value is both material and spiritual.
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. Wiingaashk waves in strands, long and shining like a woman’s freshly washed hair. And so we say it is the flowing hair of Mother Earth. When we braid sweetgrass, we are braiding the hair of Mother Earth, showing her our loving attention, our care for her beauty and well- being, in gratitude for all she has given us. Children hearing the Skywoman story from birth know in their bones the responsibility that flows between humans and the earth.
The story of Skywoman’s journey is so rich and glittering it feels to me like a deep bowl of celestial blue from which I could drink again and again. It holds our beliefs, our history, our relationships. Looking into that starry bowl, I see images swirling so fluidly that the past and the present become as one. Images of Skywoman speak not just of where we came from, but also of how we can go forward.
* Adapted from oral tradition and Shenandoah and George, 1988.