To an old and wise population of trees, 250 years isn't too long to remember the sound of its oldest native voices...

"It’s been nearly 250 years since the Esselen Tribe of Monterey County was stripped of its land, culture and language by Spanish missionaries. The tribe, which had called an area located in California’s north central coast home for thousands of years, was almost decimated by disease and death.

With 214 tribal members, Nason said the Esselen tribe plans to share the land with other tribes in the area — the Ohlone, Amah Mutsun and Rumsen, all of whom were gravely affected by colonization."

nativenewsonline.net/currents/

Reading about the Bayou:

"The Chitimacha subsisted on maize, potatoes, and wild game. They preferred deer, alligator, and aquatic species. Hunting and fishing were accomplished with the aid of bone, stone, or garfish scale pointed arrows, or through the use of blow guns and wooden darts, as well as, nets and traps for fishing. The Chitimacha were prolific ceramics producers until about 200 years ago when those techniques were lost to history, however the designs are said to have been similar to those employed in basketry.

The crown jewel of the Chitimacha cultural tradition is river cane basketry, both single and double woven. According to tribal legend, basketry was taught to the Chitimacha by a deity and has been practiced by tribal families for thousands of years. There are at least 50 different design elements, which can be combined to create hundreds of different basket designs.

At the time of contact with European explorers and other non-indigenous populations, the Chitimacha were known as the most powerful tribe between Texas and Florida. Iberville, an early French explorer, encountered the Chitimacha and one of their subdivisions, the Washa along the shores of the Mississippi River in 1699. In 1706, as a response to slave raids and French aggressions, a group of killed St. Cosme, a priest and slave owner, and several members of his party, who were missionaries to the Natchez Tribe. Bienville responded to this by convincing other tribes to help them make war on the Chitimacha. This war lasted until 1718 when a Chitimacha Chief met Bienville in the fledgling city of New Orleans. A treaty establishing peace was signed and a ceremony was held, which ended the long war in which the majority of the tribal members were annihilated. In the twelve years of conflict, many Chitimacha were forced into slavery and were the most enslaved of any population in Louisiana during that time period."

chitimacha.gov/history-culture

Another plant from the hikes w/the niece and nephew last year has been identified.

"From seed, Lilium columbianum requires three to five years to mature."

"Coast Salish, Nuu-chah-nulth and most western Washington peoples steamed, boiled or pit-cooked its bulbs. Bitter or peppery-tasting, they were mostly used as a flavoring, often in soup with meat or fish"

inaturalist.org/observations/3

nuuchahnulth.org/

"The quality of its cloth is prized and valuable, warm, water resistant, long lasting, washable, soft, mothproof, flexible and white. In Polynesia, the loom and weaving of fibers did not occur, possibly because there were no mammals of size to provide hair. Cotton, flax, hemp and silk were not produced.

Wauke grows best in moist areas, along streams, in forests, wherever soil is rich, and where there is protection from the wind. ... Keiki grow from roots of established plants, so the wauke grove extends outwards naturally."[1]

"One ancient legend reveals the story of Maikoha, who after living years with his daughters, became weak and ill. Nearing death, he summoned his daughters and commanded them to carefully obey his instructions: "When I die, bury my body close to the waters of our pleasant stream. A tree will grow from that burial place. This tree will be to you for kapa, from which you will make all things good for clothing as well as covering when you sleep or are ill. The bark of this tree is the part you will use."

After Maikoha died, his daughters dutifully carried out his bidding and a new plant, such as they had never seen before, with small spreading branches, grew at his burial site. It was the wauke tree.

The daughters believed it was a gift from the 'aumakua, or spirits of ancestors. Reverently, they removed some branches, stripped off the bark and pounded the pieces until they were meshed into a crude type of cloth. Thus they made kapa, "the beaten thing.""[2]

[1]canoeplants.com/wauke.html

[2]the.honoluluadvertiser.com/art

yumpu.com/en/document/read/400

collections.tepapa.govt.nz/obj

inaturalist.org/observations/3

The Cherokee nation is offering heirloom to tribal citizens interested in growing traditional crops.

"Last year, the Cherokee Nation gave away almost 10,000 packages of seeds to its tribal citizens. Cherokee Nation officials are committed to this program because it helps to keep the Cherokee culture and history alive.

This year’s offering of heirloom seeds includes Cherokee Colored Corn, Trail of Tears Beans, Georgia Candy Roaster Squash, a variety of gourds, Indian corn beads and Native plants such as the American Basket Flower, Jewelweed and Wild Senna"

nativenewsonline.net/currents/

webapps.cherokee.org/SeedBank/

Noticed an invasive species (Scotch broom) was overtaking a patch of wild ginger (first photo) on a hike recently.

Removed the invaders and gave the patch some breathing room.

English ivy is another invasive that tries to crowd out this delicate plant, especially in more metro areas of Portland. There's a metro-wide campaign called "No Ivy League" that targets cleaning up this messy invader, which does not belong among Portland's humble roots.

The second little tree has glossy, flat needles; I don't know what kind of tree it is yet.

The invasive species identification thanks to some and preservation from indigenous Atfalat'i and Kalapuya peoples of the .

invasive.org/gist/moredocs/cyt

portlandoregon.gov/parks/47820

"Indigenous worldviews, on the other hand, are based on concepts we sometimes refer to as the four R’s: relationality, reciprocity, respect, and responsibility. In a world based on relationships, all life is seen in terms of kinship (we often refer to this paradigm as “kincentrism”). This is a non-hierarchical orientation to the world in which other life-forms are relations who have agency.

In a world of relationships, all beings are bound by reciprocity and responsibility based on respect. Since time immemorial, these principles ensured viable, diverse communities of humans and their nonhuman relations, and are what made Indigenous North American societies inherently sustainable."

From Florida through deserts and mountains to Alaska's once frozen wilderness, so much diversity in plants, Allies, tribes (Anthemideae) Tribes, etc.

inaturalist.org/observations/2

beaconbroadside.com/broadside/


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Ecosteader

Melg'puguasit, we stand with Wet'suwet'en. Decolonize: "Traditional Ecological Knowledge" (TEK) is the only thing that can help humans as a colonized planet continues to sink deeper into the chaos and destruction of broken, inequitable, and faulty systems that value money over Earth's many forms of life. European words and languages and accounting systems don't belong on Turtle Island. We encourage you to join us on a better path as we build and participate in a more Ecological Democracy that includes #AllThePeople as envisioned by Mark Charles, a Navajo Nation member running as the Independent candidate for President. #LivingWalls, not border walls.