Learning the Grammar of Animacy

To be native to a place we must learn to speak its language. I come here to listen, to nestle in the curve of the roots in a soft hollow of pine needles, to lean my bones against the column of white pine, to turn off the voice in my head until I can hear the voices outside it: the shhh of wind in needles, water trickling over rock, nuthatch tapping, chipmunks digging, beechnut falling, mosquito in my ear, and something more—something that is not me, for which we have no language, the wordless being of others in which we are never alone. After the drumbeat of my mother’s heart, this was my first language. I could spend a whole day listening. And a whole night. And in the morning, without my hearing it, there might be a mushroom that was not there the night before, creamy white, pushed up from the pine needle duff, out of darkness to light, still glistening with the fluid of its passage. Puhpowee. Listening in wild places, we are audience to conversations in a language not our own. I think now that it was a longing to comprehend this language I hear in the woods that led me to science, to learn over the years to speak fluent botany. A tongue that should not, by the way, be mistaken for the language of plants. I did learn another language in science, though, one of careful observation, an intimate vocabulary that names each little part. To name and describe you must first see, and science polishes the gift of seeing. I honor the strength of the language that has become a second tongue to me. But beneath the richness of its vocabulary and its descriptive power, something is missing, the same something that swells around you and in you when you listen to the world. Science can be a language of distance which reduces a being to its working parts; it is a language of objects. The language scientists speak, however precise, is based on a profound error in grammar, an omission, a grave loss in translation from the native languages of these shores. My first taste of the missing language was the word Puhpowee on my tongue. I stumbled upon it in a book by the Anishinaabe ethnobotanist Keewaydinoquay, in a treatise on the traditional uses of fungi by our people. Puhpowee, she explained, translates as “the force which causes mushrooms to push up from the earth overnight.” As a biologist, I was stunned that such a word existed. In all its technical vocabulary, Western science has no such term, no words to hold this mystery. You’d think that biologists, of all people, would have words for life. But in scientific language our terminology is used to define the boundaries of our knowing. What lies beyond our grasp remains unnamed. In the three syllables of this new word I could see an entire process of close observation in the damp morning woods, the formulation of a theory for which English has no equivalent. The makers of this word understood a world of being, full of unseen energies that animate everything. I’ve cherished it for many years, as a talisman, and longed for the people who gave a name to the life force of mushrooms. The language that holds Puhpowee is one that I wanted to speak. So when I learned that the word for rising, for emergence, belonged to the language of my ancestors, it became a signpost for me. Had history been different, I would likely speak Bodewadmimwin, or Potawatomi, an Anishinaabe language. But, like many of the three hundred and fifty indigenous languages of the Americas, Potawatomi is threatened, and I speak the language you read. The powers of assimilation did their work as my chance of hearing that language, and yours too, was washed from the mouths of Indian children in government boarding schools where speaking your native tongue was forbidden. Children like my grandfather, who was taken from his family when he was just a little boy of nine years old. This history scattered not only our words but also our people. Today I live far from our reservation, so even if I could speak the language, I would have no one to talk to. But a few summers ago, at our yearly tribal gathering, a language class was held and I slipped into the tent to listen. There was a great deal of excitement about the class because, for the first time, every single fluent speaker in our tribe would be there as a teacher. When the speakers were called forward to the circle of folding chairs, they moved slowly—with canes, walkers, and wheelchairs, only a few entirely under their own power. I counted them as they filled the chairs. Nine. Nine fluent speakers. In the whole world. Our language, millennia in the making, sits in those nine chairs. The words that praised creation, told the old stories, lulled my ancestors to sleep, rests today in the tongues of nine very mortal men and women. Each in turn addresses the small group of would-be students. A man with long gray braids tells how his mother hid him away when the Indian agents came to take the children. He escaped boarding school by hiding under an overhung bank where the sound of the stream covered his crying. The others were all taken and had their mouths washed out with soap, or worse, for “talking that dirty Indian language.” Because he alone stayed home and was raised up calling the plants and animals by the name Creator gave them, he is here today, a carrier of the language. The engines of assimilation worked well. The speaker’s eyes blaze as he tells us, “We’re the end of the road. We are all that is left. If you young people do not learn, the language will die. The missionaries and the U.S. government will have their victory at last.” A greatgrandmother from the circle pushes her walker up close to the microphone. “It’s not just the words that will be lost, ” she says. “The language is the heart of our culture; it holds our thoughts, our way of seeing the world. It’s too beautiful for English to explain.” Puhpowee. Jim Thunder, at seventy-five the youngest of the speakers, is a round brown man of serious demeanor who spoke only in Potawatomi. He began solemnly, but as he warmed to his subject his voice lifted like a breeze in the birch trees and his hands began to tell the story. He became more and more animated, rising to his feet, holding us rapt and silent although almost no one understood a single word. He paused as if reaching the climax of his story and looked out at the audience with a twinkle of expectation. One of the grandmothers behind him covered her mouth in a giggle and his stern face suddenly broke into a smile as big and sweet as a cracked watermelon. He bent over laughing and the grandmas dabbed away tears of laughter, holding their sides, while the rest of us looked on in wonderment. When the laughter subsided, he spoke at last in English: “What will happen to a joke when no one can hear it anymore? How lonely those words will be, when their power is gone. Where will they go? Off to join the stories that can never be told again.” So now my house is spangled with Post-it notes in another language, as if I were studying for a trip abroad. But I’m not going away, I’m coming home. Ni pi je ezhyayen? asks the little yellow sticky note on my back door. My hands are full and the car is running, but I switch my bag to the other hip and pause long enough to respond. Odanek nde zhya, I’m going to town. And so I do, to work, to class, to meetings, to the bank, to the grocery store. I talk all day and sometimes write all evening in the beautiful language I was born to, the same one used by 70 percent of the world’s people, a tongue viewed as the most useful, with the richest vocabulary in the modern world. English. When I get home at night to my quiet house, there is a faithful Post-it note on the closet door. Gisken I gbiskewagen! And so I take off my coat. I cook dinner, pulling utensils from cupboards labeled emkwanen, nagen. I have become a woman who speaks Potawatomi to household objects. When the phone rings I barely glance at the Post-it there as I dopnen the giktogan. And whether it is a solicitor or a friend, they speak English. Once a week or so, it is my sister from the West Coast who says Bozho. Moktthewenkwe nda—as if she needed to identify herself: who else speaks Potawatomi? To call it speaking is a stretch. Really, all we do is blurt garbled phrases to each other in a parody of conversation: How are you? I am fine. Go to town. See bird. Red. Frybread good. We sound like Tonto’s side of the Hollywood dialogue with the Lone Ranger. “Me try talk good Injun way.” On the rare occasion when we actually can string together a halfway coherent thought, we freely insert high school Spanish words to fill in the gaps, making a language we call Spanawatomi. Tuesdays and Thursdays at 12:15 Oklahoma time, I join the Potawatomi lunchtime language class, streaming from tribal headquarters via the Internet. There are usually about ten of us, from all over the country. Together we learn to count and to say pass the salt. Someone asks, “How do you say please pass the salt?” Our teacher, Justin Neely, a young man devoted to language revival, explains that while there are several words for thank you, there is no word for please. Food was meant to be shared, no added politeness needed; it was simply a cultural given that one was asking respectfully. The missionaries took this absence as further evidence of crude manners. Many nights, when I should be grading papers or paying bills, I’m at the computer running through Potawatomi language drills. After months, I have mastered the kindergarten vocabulary and can confidently match the pictures of animals to their indigenous names. It reminds me of reading picture books to my children: “Can you point to the squirrel? Where is the bunny?” All the while I’m telling myself that I really don’t have time for this, and what’s more, little need to know the words for bass and fox anyway. Since our tribal diaspora left us scattered to the four winds, who would I talk to? The simple phrases I’m learning are perfect for my dog. Sit! Eat! Come here! Be quiet! But since she scarcely responds to these commands in English, I’m reluctant to train her to be bilingual. An admiring student once asked me if I spoke my native language. I was tempted to say, “Oh yes, we speak Potawatomi at home”— me, the dog, and the Post-it notes. Our teacher tells us not to be discouraged and thanks us every time a word is spoken—thanks us for breathing life into the language, even if we only speak a single word. “But I have no one to talk to, ” I complain. “None of us do, ” he reassures me, “but someday we will.” So I dutifully learn the vocabulary but find it hard to see the “heart of our culture” in translating bed and sink into Potawatomi. Learning nouns was pretty easy; after all, I’d learned thousands of botanical Latin names and scientific terms. I reasoned that this could not be too much different—just a one-for-one substitution, memorization. At least on paper, where you can see the letters, this is true. Hearing the language is a different story. There are fewer letters in our alphabet, so the distinction among words for a beginner is often subtle. With the beautiful clusters of consonants of zh and mb and shwe and kwe and mshk, our language sounds like wind in the pines and water over rocks, sounds our ears may have been more delicately attuned to in the past, but no longer. To learn again, you really have to listen. To actually speak, of course, requires verbs, and here is where my kindergarten proficiency at naming things leaves off. English is a nounbased language, somehow appropriate to a culture so obsessed with things. Only 30 percent of English words are verbs, but in Potawatomi that proportion is 70 percent. Which means that 70 percent of the words have to be conjugated, and 70 percent have different tenses and cases to be mastered. European languages often assign gender to nouns, but Potawatomi does not divide the world into masculine and feminine. Nouns and verbs both are animate and inanimate. You hear a person with a word that is completely different from the one with which you hear an airplane. Pronouns, articles, plurals, demonstratives, verbs—all those syntactical bits I never could keep straight in high school English are all aligned in Potawatomi to provide different ways to speak of the living world and the lifeless one. Different verb forms, different plurals, different everything apply depending on whether what you are speaking of is alive. No wonder there are only nine speakers left! I try, but the complexity makes my head hurt and my ear can barely distinguish between words that mean completely different things. One teacher reassures us that this will come with practice, but another elder concedes that these close similarities are inherent in the language. As Stewart King, a knowledge keeper and great teacher, reminds us, the Creator meant for us to laugh, so humor is deliberately built into the syntax. Even a small slip of the tongue can convert “We need more firewood” to “Take off your clothes.” In fact, I learned that the mystical word Puhpowee is used not only for mushrooms, but also for certain other shafts that rise mysteriously in the night. My sister’s gift to me one Christmas was a set of magnetic tiles for the refrigerator in Ojibwe, or Anishinabemowin, a language closely related to Potawatomi. I spread them out on my kitchen table looking for familiar words, but the more I looked, the more worried I got. Among the hundred or more tiles, there was but a single word that I recognized: megwech, thank you. The small feeling of accomplishment from months of study evaporated in a moment. I remember paging through the Ojibwe dictionary she sent, trying to decipher the tiles, but the spellings didn’t always match and the print was too small and there are way too many variations on a single word and I was feeling that this was just way too hard. The threads in my brain knotted and the harder I tried, the tighter they became. Pages blurred and my eyes settled on a word—a verb, of course: “to be a Saturday.” Pfft! I threw down the book. Since when i s Saturday a verb? Everyone knows it’s a noun. I grabbed the dictionary and flipped more pages and all kinds of things seemed to be verbs: “to be a hill, ” “to be red, ” “to be a long sandy stretch of beach, ” and then my finger rested on wiikwegamaa: “to be a bay.” “Ridiculous!” I ranted in my head. “There is no reason to make it so complicated. No wonder no one speaks it. A cumbersome language, impossible to learn, and more than that, it’s all wrong. A bay is most definitely a person, place, or thing—a noun and not a verb.” I was ready to give up. I’d learned a few words, done my duty to the language that was taken from my grandfather. Oh, the ghosts of the missionaries in the boarding schools must have been rubbing their hands in glee at my frustration. “She’s going to surrender, ” they said. And then I swear I heard the zap of synapses firing. An electric current sizzled down my arm and through my finger, and practically scorched the page where that one word lay. In that moment I could smell the water of the bay, watch it rock against the shore and hear it sift onto the sand. A bay is a noun only if water is dead. When bay is a noun, it is defined by humans, trapped between its shores and contained by the word. But the verb wiikwegamaa—to be a bay —releases the water from bondage and lets it live. “To be a bay” holds the wonder that, for this moment, the living water has decided to shelter itself between these shores, conversing with cedar roots and a flock of baby mergansers. Because it could do otherwise— become a stream or an ocean or a waterfall, and there are verbs for that, too. To be a hill, to be a sandy beach, to be a Saturday, all are possible verbs in a world where everything is alive. 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. And the vestiges of boarding schools, the soap-wielding missionary wraiths, hang their heads in defeat. This is the grammar of animacy. Imagine seeing your grandmother standing at the stove in her apron and then saying of her, “Look, it is making soup. It has gray hair.” We might snicker at such a mistake, but we also recoil from it. In English, we never refer to a member of our family, or indeed to any person, as it. That would be a profound act of disrespect. It robs a person of self hood and kinship, reducing a person to a mere thing. So it is that in Potawatomi and most other indigenous languages, we use the same words to address the living world as we use for our family. Because they are our family. To whom does our language extend the grammar of animacy? Naturally, plants and animals are animate, but as I learn, I am discovering that the Potawatomi understanding of what it means to be animate diverges from the list of attributes of living beings we all learned in Biology 101. 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. The list of the inanimate seems to be smaller, filled with objects that are made by people. Of an inanimate being, like a table, we say, “What is it?” And we answer Dopwen yewe. Table it is. But of apple, we must say, “ Who is that being?” And reply Mshimin yawe. Apple that being is. Yawe—the animate to be. I am, you are, s/he is. To speak of those possessed with life and spirit we must say yawe. By what linguistic confluence do Yahweh of the Old Testament and yawe of the New World both fall from the mouths of the reverent? Isn’t this just what it means, to be, to have the breath of life within, to be the offspring of Creation? The language reminds us, in every sentence, of our kinship with all of the animate world. English doesn’t give us many tools for incorporating respect for animacy. In English, you are either a human or a thing. Our grammar boxes us in by the choice of reducing a nonhuman being to an it, or it must be gendered, inappropriately, as a he or a she. Where are our words for the simple existence of another living being? Where is our yawe? My friend Michael Nelson, an ethicist who thinks a great deal about moral inclusion, told me about a woman he knows, a field biologist whose work is among other-thanhumans. Most of her companions are not two-legged, and so her language has shifted to accommodate her relationships. She kneels along the trail to inspect a set of moose tracks, saying, “Someone’s already been this way this morning.” “Someone is in my hat, ” she says, shaking out a deerfly. Someone, not something. When I am in the woods with my students, teaching them the gifts of plants and how to call them by name, I try to be mindful of my language, to be bilingual between the lexicon of science and the grammar of animacy. Although they still have to learn scientific roles and Latin names, I hope I am also teaching them to know the world as a neighborhood of nonhuman residents, to know that, as ecotheologian Thomas Berry has written, “we must say of the universe that it is a communion of subjects, not a collection of objects.” One afternoon, I sat with my field ecology students by a wiikwegamaa and shared this idea of animate language. One young man, Andy, splashing his feet in the clear water, asked the big question. “Wait a second, ” he said as he wrapped his mind around this linguistic distinction, “doesn’t this mean that speaking English, thinking in English, somehow gives us permission to disrespect nature? By denying everyone else the right to be persons? Wouldn’t things be different if nothing was an it? ” Swept away with the idea, he said it felt like an awakening to him. More like a remembering, I think. The animacy of the world is something we already know, but the language of animacy teeters on extinction—not just for Native peoples, but for everyone. Our toddlers speak of plants and animals as if they were people, extending to them self and intention and compassion—until we teach them not to. We quickly retrain them and make them forget. When we tell them that the tree is not a who, but an it, we make that maple an object; we put a barrier between us, absolving ourselves of moral responsibility and opening the door to exploitation. Saying it makes a living land into “natural resources.” If a maple is an it, we can take up the chain saw. If a maple is a her, we think twice. Another student countered Andy’s argument. “But we can’t say h e o r she. That would be anthropomorphism.” They are wellschooled biologists who have been instructed, in no uncertain terms, never to ascribe human characteristics to a study object, to another species. It’s a cardinal sin that leads to a loss of objectivity. Carla pointed out that “it’s also disrespectful to the animals. We shouldn’t project our perceptions onto them. They have their own ways—they’re not just people in furry costumes.” Andy countered, “But just because we don’t think of them as humans doesn’t mean they aren’t beings. Isn’t it even more disrespectful to assume that we’re the only species that counts as ‘persons’?” The arrogance of English is that the only way to be animate, to be worthy of respect and moral concern, is to be a human. 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. Maybe a grammar of animacy could lead us to whole new ways of living in the world, other species a sovereign people, a world with a democracy of species, not a tyranny of one—with moral responsibility to water and wolves, and with a legal system that recognizes the standing of other species. It’s all in the pronouns. Andy is right. Learning the grammar of animacy could well be a restraint on our mindless exploitation of land. But there is more to it. I have heard our elders give advice like “You should go among the standing people” or “Go spend some time with those Beaver people.” They remind us of the capacity of others as our teachers, as holders of knowledge, as guides. Imagine walking through a richly inhabited world of Birch people, Bear people, Rock people, beings we think of and therefore speak of as persons worthy of our respect, of inclusion in a peopled world. We Americans are reluctant to learn a foreign language of our own species, let alone another species. But imagine the possibilities. Imagine the access we would have to different perspectives, the things we might see through other eyes, the wisdom that surrounds us. We don’t have to figure out everything by ourselves: there are intelligences other than our own, teachers all around us. Imagine how much less lonely the world would be. Every word I learn comes with a breath of gratitude for our elders who have kept this language alive and passed along its poetry. I still struggle mightily with verbs, can hardly speak at all, and I’m still most adept with only kindergarten vocabulary. But I like that in the morning I can go for my walk around the meadow greeting neighbors by name. When Crow caws at me from the hedgerow, I can call back Mno gizhget andushukwe! I can brush my hand over the soft grasses and murmur Bozho mishkos. It’s a small thing, but it makes me happy. I’m not advocating that we all learn Potawatomi or Hopi or Seminole, even if we could. Immigrants came to these shores bearing a legacy of languages, all to be cherished. But to become native to this place, if we are to survive here, and our neighbors too, our work is to learn to speak the grammar of animacy, so that we might truly be at home. I remember the words of Bill Tall Bull, a Cheyenne elder. As a young person, I spoke to him with a heavy heart, lamenting that I had no native language with which to speak to the plants and the places that I love. “They love to hear the old language, ” he said, “it’s true.” “But, ” he said, with fingers on his lips, “You don’t have to speak it here.” “If you speak it here, ” he said, patting his chest, “They will hear you.


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