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Journal articles on the topic 'Sweetgrass'

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Published: 25 July 2024
Last updated: 26 July 2024

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1

Boe, A., R. Bortnem, and C. Hoss. "`Radora' Sweetgrass." HortScience 33, no. 7 (December 1998): 1270. http://dx.doi.org/10.21273/hortsci.33.7.1270.

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2

Cariou, Warren. "Sweetgrass Stories: Listening for Animate Land." Cambridge Journal of Postcolonial Literary Inquiry 5, no. 3 (August 30, 2018): 338–52. http://dx.doi.org/10.1017/pli.2018.10.

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This article examines Indigenous stories that reveal how the land communicates to humans through medicinal plants. The intention is to address a blind spot in new materialist theory, which Zoe Todd has criticized for its lack of attention to Indigenous forms and practices of relational materialism. The main focus of this essay is Indigenous narratives about the sacred plant sweetgrass (known as (wihkaskwa in Cree; wiingaashk in Anishinaabemowin). Reading Robin Wall Kimmerer’s meditation Braiding Sweetgrass and Drew Hayden Taylor’s novel Motorcycles and Sweetgrass, and watching Jessie Short’s 2016 film Sweet Night, I argue that these artists portray sweetgrass as an intermediary between humans and the land, strengthening Indigenous cultural sovereignty and deepening human relationships by reminding people of their shared embodiment and their shared spiritual-territorial connection. The plant is revealed in these works as a teacher, operating through its scent, texture, and literal rootedness to teach humans about their own connectedness to particular living places.By working at the level of sensation rather than linguistic signification, the sweetgrass is also shown to have an immediate and embodied effect upon the characters in these works. In particular, it offers itself as a gift, and as a conduit of love. I argue that the repeated image of the sweetgrass braid in these works is not exactly a metaphor, but is instead a profound conjoining of the earth and the human body, both submitted to the care of human hands. To braid the earth’s fragrant hair is to treat it in the most intimate way, as a family member or a beloved. It is this human activity of braiding that clarifies the kinship aspect of sweetgrass, showing us that it is not a thing, but a relation. The reciprocity of this relationship shows an Indigenous ethic of engagement with the living material world.
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3

Victor, Janice M., Linda M. Goulet, Karen Schmidt, Warren Linds, Jo-Ann Episkenew, and Keith Goulet. "Like Braiding Sweetgrass." International Review of Qualitative Research 9, no. 4 (December 2016): 423–45. http://dx.doi.org/10.1525/irqr.2016.9.4.423.

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4

Coats, Karen. "Sweetgrass Basket (review)." Bulletin of the Center for Children's Books 59, no. 5 (2006): 223. http://dx.doi.org/10.1353/bcc.2006.0008.

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5

Ratner, Megan. "Once Grazing, Now Gone: Sweetgrass." Film Quarterly 63, no. 3 (2010): 23–27. http://dx.doi.org/10.1525/fq.2010.63.3.23.

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Incorporating interview material with filmmakers Ilisa Barbash and Lucien Castaing-Taylor, this essay discusses the sheepherding documentary Sweetgrass, especially its use of sound and its mournful deconstruction of the Western.
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6

Lang, Harold R., and Alan McGugan. "Cretaceous (Albian–Turonian) foraminiferal biostratigraphy and paleogeography of northern Montana and southern Alberta." Canadian Journal of Earth Sciences 25, no. 2 (February 1, 1988): 316–42. http://dx.doi.org/10.1139/e88-033.

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In Albian–Turonian time, the interior of North America was flooded by a seaway extending from the present Gulf of Mexico to the Arctic Ocean. Detailed studies of this interval north and south of the Canada – United States international border have not usually been integrated. The present foraminiferal biostratigraphic study includes a 38 000 km2 area straddling the Alberta–Montana border from the Lewis thrust in the west to the Sweetgrass Hills in the east, including the Sweetgrass Arch.Stratigraphic cross sections and isopach maps of six Albian – early Turonian stratigraphic units prepared from 57 surface and subsurface sections demonstrate that sedimentation was controlled primarily by (i) sporadic volcanism to the west and (ii) tectonic activity coincident with the present location of the Sweetgrass Arch.The occurrence of the late Cenomanian planktonic foraminifer, Rotalipora cushmani, in association with three other keeled species, suggests an east–west marine connection between the eastern Pacific and Western Interior. This interpretation is consistent with the facies model described by Kauffman, the paleogeographic model developed in the present study, reported gastropod paleozoogeographic data, and reevaluation of pelecypod and ammonite paleozoogeographic interpretations.
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7

Waldron, Dara. "Film symbiosis: Embodied spectatorship and sensory (auto)ethnography in Lucien Castaing-Taylor and Ilisa Barbash’s Sweetgrass." Moving Image Review & Art Journal (MIRAJ), The 12, no. 1 (April 1, 2023): 43–61. http://dx.doi.org/10.1386/miraj_00105_1.

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This article explores the 2009 observational-ethnographic documentary film Sweetgrass by Lucien Castaing-Taylor and Ilisa Barbash. Focusing on visual cues within the observational form (a film that documents the herding of sheep across the Absaroka-Beartooth Mountains for the last time), the article draws on ethnographic and autoethnographic strains to explore the relationship between the embodied spectator and on-screen animal. Sweetgrass, in addition to several moving image works, is explored as sensory ethnography that incorporates a form of spectator address based on the idea of symbiosis. The article situates ‘the nonhuman stare’ as fundamental to this, drawing on the film phenomenology of Vivian Sobchak to consolidate this view. Sweetgrass, the article maintains, aestheticizes the non-human for specific reasons. It adds an ethical purpose to the observational documentation of herding sheep across the mountains – a salvage operation of type – and a sensory experience of ‘living with’ associated with the farming culture represented on-screen. In addition to exploring the film as a sensory object in this way, the article devises a methodology bringing autoethnographic research concerning symbiotic human–non-human animal relationships, in line with explorations of the embodied film spectator.
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8

Luomala, Nancy, Erin Younger, Jaune Quick-to-See Smith, Lucy Lippard, and Frederick Dockstader. "Women of Sweetgrass, Cedar and Sage." Woman's Art Journal 9, no. 1 (1988): 42. http://dx.doi.org/10.2307/1358363.

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9

Winslow, S. "Propagation Protocol for Hierochloe odorata Sweetgrass." Native Plants Journal 1, no. 2 (September 1, 2000): 102–3. http://dx.doi.org/10.3368/npj.1.2.102.

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10

Jobst, Jack. "Sweetgrass and Smoke (review)." Hemingway Review 22, no. 2 (2003): 102–4. http://dx.doi.org/10.1353/hem.2003.0009.

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11

Alley, Jason. "Sweetgrass by Lucien Castaing-Taylor, Ilisa Barbash." American Anthropologist 113, no. 3 (August 24, 2011): 507–8. http://dx.doi.org/10.1111/j.1548-1433.2011.01362.x.

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12

Naremore, James. "Films of the Year, 2010." Film Quarterly 64, no. 4 (2011): 34–47. http://dx.doi.org/10.1525/fq.2011.64.4.34.

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This article presents reviews of the author's selection of the best films released in the U.S. in 2010: Uncle Boonmee Who Can Recall His Past Lives; Mysteries of Lisbon; Carlos; The Strange Case of Angelica; Everyone Else; Vincere; Winter's Bone; I Am Love; Sweetgrass; Inside Job.
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13

Wall Kimmerer, Robin. "Aprendiendo la gramática de lo animado." post(s) 8 (December 15, 2022): 124–32. http://dx.doi.org/10.18272/posts.v8i8.2845.

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La versión en inglés de este ensayo, “Learning the Grammar of Animacy”, fue publicada originalmente en el libro Braiding sweetgrass: indigenous wisdom, scientific knowledge and the teachings of plants, publicado por Milkweed Editions, en 2013. Una versión previa se publicó en el The Leopold Outlook, en 2012.
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14

Wabie, Joey-Lynn. "Kijiikwewin aji." International Journal of Indigenous Health 14, no. 2 (October 31, 2019): 54–73. http://dx.doi.org/10.32799/ijih.v14i2.31677.

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Kijiikwewin-aji means ‘to become a woman now’ in Algonquin and describes the heart of the research. Sweetgrass stories is part of the research methodology used with traditional Indigenous women. I formed an Indigenous research methodology called sweetgrass story weaving which focuses on traditional Indigenous women as they share their moontime stories. I also share information relating to the historical roots and present state of rites of passage with traditional Indigenous women. You will read traditional Indigenous women’s voices as they look back through lived experiences; hope and determination when looking forward to the future, and the shared theme of wanting their cultural traditions and ceremonies to live on through future generations of Indigenous girls and women, including young men. What is the current state of the Berry Fast, understanding the assimilative nature of colonization and the effects it has had on Indigenous women? How can we continue to honour these rites of passage while living in a world both with traditional Indigenous worldviews and colonial constructs? Over time, the collective strength and wisdom of traditional Indigenous women will increase which is a step in the decolonized direction of preventative health care which promotes mino bimaadiziwin.
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15

Newberry, Jan, and Tanya Pace-Crosschild. "Braiding sweetgrass families: a transmedia project on parenting in Blackfoot Territory." Families, Relationships and Societies 9, no. 1 (March 1, 2020): 173–80. http://dx.doi.org/10.1332/204674319x15592173807871.

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This photo-essay shares images from a collaborative project between a local university and an agency devoted to Indigenous children and their families in southern Alberta, Canada. The original project used photo-elicitation to identify local childrearing values, but the project ultimately became a transmedia one. Here, we use images to elaborate on the sweetgrass braid as a metaphor for the braided character of parenting across the many divides, historic and contemporary, that cross Blackfoot Territory.
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16

Rosengarten, Dale. "Babylon Is Falling: The State of the Art of Sweetgrass Basketry." Southern Cultures 24, no. 2 (2018): 98–124. http://dx.doi.org/10.1353/scu.2018.0022.

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17

Shebitz, Daniela J., and Robin W. Kimmerer. "Reestablishing Roots of a Mohawk Community and a Culturally Significant Plant: Sweetgrass." Restoration Ecology 13, no. 2 (June 2005): 257–64. http://dx.doi.org/10.1111/j.1526-100x.2005.00033.x.

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18

Greenwood, David A. "Mushrooms and sweetgrass: A biotic harvest of culture and place-based learning." Journal of Environmental Education 48, no. 3 (March 20, 2017): 205–12. http://dx.doi.org/10.1080/00958964.2017.1299675.

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19

Brock, Ashley. "The Ethnographic Pastoral Re-imagined: Embodiment and Inhabitation in Aboio and Sweetgrass." JCMS: Journal of Cinema and Media Studies 63, no. 5 (2023): 122–46. http://dx.doi.org/10.1353/cj.2023.a928877.

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ABSTRACT: This article focuses on two experimental documentaries about herders and their animals. These films depict ways of life on the verge of extinction but depart from classical ethnographic and narrative conventions, instead calling for embodied modes of spectatorship. In so doing, I argue, they de-center the human perspective and make an implicit case for a working-class eco-politics grounded in interaction and interdependence between human and non-human subjects. Simultaneously, in reclaiming iconic landscapes of national cinema as inhabited ecosystems, these films contest the temporal displacement of such spaces and those who live there. Highlighting a revised version of salvage ethnography in twenty-first-century documentary filmmaking, this article thus signals a connection between posthumanist aesthetics and decolonial critiques of ethnography. In the films analyzed here, both endeavors hinge on embodied spectatorship and the perception of interconnection it engenders.
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20

Steinhagen, Heather ‘Von’. "Hidden Memories, digital photo collage, 2023." Canadian Review of Art Education 50, no. 1 (June 26, 2024): i—ii. http://dx.doi.org/10.26443/crae.v50i1.1391.

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Hidden Memories is a digital collage featuring a handmade sewn doll and a group of mushrooms. The mirrored composition reflects the hidden connections and unspoken communication between people, nature, and memories. The doll was created while living with my grandma during her cancer treatment in Cowessess First Nation. It symbolizes my journey of reconnecting with my roots, using the sewing tools, quilting squares and guidance she gifted me. Infused with medicinal herbs like sweetgrass and yarrow, the doll embodies our shared experiences and lessons.The mushrooms represent the mycelium networks that connect plants, mirroring our own energetic connections to family, land, and culture. This natural phenomenon symbolizes the unseen ties that shape our identities and relationships.
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21

Song, Chengcheng. "The Residential School Experiences in Drew Hayden Taylor’s Motorcycles & Sweetgrass and Tomson Highway’s Kiss of the Fur Queen." Theory and Practice in Language Studies 8, no. 12 (December 1, 2018): 1575. http://dx.doi.org/10.17507/tpls.0812.02.

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In Canada, the residential school system established in the nineteenth century remains a dark chapter in the nation’s history. The schools operated under that system were one of the major instruments used by the government to assimilate Aboriginal people into mainstream Canadian society. Based on the assumption that children were easier to manipulate and control than adults, the residential school system targeted Aboriginal children. As a common theme in Canadian Aboriginal literature, residential school experiences are represented in Drew Hayden Taylor’s Motorcycles & Sweetgrass and Tomson Highway’s Kiss of the Fur Queen. The present paper focuses on the traumatic residential school experiences depicted in the two novels as well as their long-term effects. Healing the wounds of history remains a daunting task for the Canadian government.
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22

Alyssa Mt. Pleasant. "Salt, Sand, and Sweetgrass: Methodologies for Exploring the Seasonal Basket Trade in Southern Maine." American Indian Quarterly 38, no. 4 (2014): 411. http://dx.doi.org/10.5250/amerindiquar.38.4.0411.

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23

Sullivan, Heather. "Robin Wall Kimmerer. Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants." Seminar: A Journal of Germanic Studies 55, no. 4 (November 1, 2019): 425–27. http://dx.doi.org/10.3138/seminar.55.4.rev005.

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24

Hatley, James. "Robin Wall Kimmerer. Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants." Environmental Philosophy 13, no. 1 (2016): 143–45. http://dx.doi.org/10.5840/envirophil201613137.

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25

Sundblad, K., and K. Robertson. "Harvesting reed sweetgrass (Glyceria maxima, poaceae): Effects on growth and rhizome storage of carbohydrates." Economic Botany 42, no. 4 (October 1988): 495–502. http://dx.doi.org/10.1007/bf02862793.

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26

Grabbatin, Brian. "Co-producing Space Along the Sweetgrass Basket Makers’ Highway in Mount Pleasant, South Carolina." Southeastern Geographer 52, no. 3 (2012): 249–51. http://dx.doi.org/10.1353/sgo.2012.0021.

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27

Angela Halfacre, Patrick T. Hurley, and Brian Grabbatin. "Sewing Environmental Justice into African-American Sweetgrass Basket-Making in the South Carolina Lowcountry." Southeastern Geographer 50, no. 1 (2010): 147–68. http://dx.doi.org/10.1353/sgo.0.0064.

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28

Zainuddin, A., J. Pokorný, and R. Venskutonis. "Antioxidant activity of sweetgrass (Hierochloë odorata Wahlnb.) extract in lard and rapeseed oil emulsions." Nahrung/Food 46, no. 1 (January 1, 2002): 15. http://dx.doi.org/10.1002/1521-3803(20020101)46:1<15::aid-food15>3.0.co;2-u.

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29

Mt. Pleasant, Alyssa. "Salt, Sand, and Sweetgrass: Methodologies for Exploring the Seasonal Basket Trade in Southern Maine." American Indian Quarterly 38, no. 4 (September 2014): 411–26. http://dx.doi.org/10.1353/aiq.2014.a564173.

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30

Smith, Mary. "Living stories through a sweet grass porcupine quill box methodology:." International Journal of Indigenous Health 14, no. 2 (August 13, 2019): 276–92. http://dx.doi.org/10.32799/ijih.v14i2.31059.

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Abstract The twofold purposes of this research project were to engage a distinctive Indigenous methodology and gather the living stories regarding community health experiences pertaining to Chronic Kidney Disease. An artistically inspired Indigenous methodology arose within contextual ways of being and knowing within the community, expressed through the art and crafting of a sweetgrass and porcupine quill box. The methods respected traditional community protocols prioritizing sharing circles involving elders and storytelling. The living stories from ten participants illuminated relationality and cultural knowledge as a strength amid fears and feelings of mistrust. Additionally, inequitable access and racialized health care also emerged as root factors leading to decreased participation in health care. The participant’s sharing of dreams revealed wisdom and interpretations that created living stories where dreams are enmeshed in all daily moments to guide and direct.
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31

Grabbatin, Brian, Patrick T. Hurley, and Angela Halfacre. "“I Still Have the Old Tradition”: The co-production of sweetgrass basketry and coastal development." Geoforum 42, no. 6 (November 2011): 638–49. http://dx.doi.org/10.1016/j.geoforum.2011.06.007.

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32

Couchie, Alyssa. "ReBraiding Frayed Sweetgrass for Niijaansinaanik: Understanding Canadian Indigenous Child Welfare Issues as International Atrocity Crimes." Michigan Journal of International Law, no. 44.3 (2023): 405. http://dx.doi.org/10.36642/mjil.44.3.rebraiding.

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The unearthing of the remains of Indigenous children on the sites of former Indian Residential Schools (“IRS”) in Canada has focused greater attention on anti-Indigenous atrocity violence in the country. While such increased attention, combined with recent efforts at redressing associated harms, represents a step forward in terms of recognizing and addressing the harms caused to Indigenous peoples through the settler-colonial process in Canada, this note expresses concern that the dominant framings of anti-Indigenous atrocity violence remain myopically focused on an overly narrow subset of harms and forms of violence, especially those committed at IRSs. It does so by utilizing a process-based understanding of atrocity and genocide that helps draw connections between familiar, highly visible, and less recognized forms of atrocity violence, which tend to be overlapping and mutually reinforcing in terms of their destructive effects. This process-based understanding challenges the neocolonial, racist, and discriminatory attitudes reflected in the drafting and interpretation of the Genocide Convention and other atrocity laws that ignore the lived experiences of subjugated groups. Utilizing this approach, this note argues that, as applied to Indigenous populations, Canada’s longstanding discriminatory child welfare practices and policies represent an overlooked process of anti-Indigenous atrocity violence. Only by understanding current child welfare challenges facing Indigenous communities as interwoven with longstanding anti-Indigenous atrocity processes, such as the IRS system, can we understand what is at stake for affected communities and fashion appropriate remedies in international and domestic law.
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33

Lusianawati, Hayu, Sabil Mokodenseho, Dedi Gunawan Saputra, and Yenik Pujowati. "Tracking the Impact of Local Wisdom in Sustainable Cultural Heritage Conservation: A Bibliometric Approach." West Science Social and Humanities Studies 1, no. 03 (September 28, 2023): 115–26. http://dx.doi.org/10.58812/wsshs.v1i03.251.

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In order to track the contribution of local wisdom to sustainable cultural heritage preservation, this study uses a bibliometric approach. A vast range of literature is covered by the analysis, including foundational works on political ecology, institutional ecology, ecological footprint, sustainable rural lifestyles, and systems thinking. Through the identification of clusters within the literature, the study reveals important topics including the preservation of biodiversity, sustainable tourism, and the incorporation of indigenous knowledge. The Brundtland Report and "Braiding Sweetgrass," among other notable publications, are recognized for having shaped the conversation on sustainability and the fusion of traditional knowledge with scientific understanding. A keyword analysis also indicates the prominence of terms like "Impact," "Local Wisdom," and "Tourism," indicating their importance in the industry. The results present a thorough summary of the field and are a useful resource for academics, decision-makers, and practitioners involved in the sustainable protection of cultural assets.
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34

Cray, Heather. ""Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants" by Robin Wall Kimmerer, 2013 [book review]." Canadian Field-Naturalist 137, no. 1 (January 15, 2024): 150. http://dx.doi.org/10.22621/cfn.v137i1.3313.

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35

Pétré, Marie-Amélie, Alfonso Rivera, and René Lefebvre. "Three-dimensional unified geological model of the Milk River Transboundary Aquifer (Alberta, Canada – Montana, USA)." Canadian Journal of Earth Sciences 52, no. 2 (February 2015): 96–111. http://dx.doi.org/10.1139/cjes-2014-0079.

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The Milk River Transboundary Aquifer (Canada–USA) has been so intensively used over the 20th century that concerns have risen about the durability of this resource since the mid-1950s. This aquifer actually corresponds to the middle Virgelle Member of the Upper Cretaceous Milk River Formation (called Eagle Formation in Montana). To assess the conditions needed for a sustainable use of the aquifer, a comprehensive and unified portrait of the aquifer is needed across its international boundary. The stratigraphic framework and geometry of geological units on both sides of the international border were thus unified in a 50 000 km2 three-dimensional (3D) geological model. The Virgelle Member is 0–60 m thick and it subcrops near the border and along both sides of the Sweetgrass Arch. It dips away from the subcrop areas in a semi-radial pattern. The Medicine Hat gas field hosted by the Alderson Member (Alberta), which is separated from the other members by a regional unconformity, and the Tiger Ridge gas field near the Bears Paw Mountains (Montana) limit the extent of the aquifer. The unified 3D geological model forms the necessary basis for conceptual and numerical hydrogeological models of the Milk River Aquifer.
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36

Wieczorek, Paula. "Plant Life and More-than-human Agency in Zainab Amadahy’s Resistance." New Horizons in English Studies 6 (October 10, 2021): 79–91. http://dx.doi.org/10.17951/nh.2021.6.79-91.

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For centuries humans have acted as if the environment was passive and as if the agency was related only to human beings. Both Indigenous and non-Indigenous writers, scholars, and artists express the need to narrate tales about the multitudes of the living earth, which can help perceive the Earth as vibrant and living. The following paper discusses Black/Cherokee Zainab Amadahy’s speculative fiction novel 2013 Resistance as an example of a story resisting the claim about human beings as the ultimate species. The paper initially scrutinizes the phenomena of “plant blindness” and then explores how Zainab Amadahy illustrates plant life in her book. Unlike in traditional literary depictions of botany, the writer presents tobacco as an active and responsive agent that influences the characters, which, consequently, opposes anthropocentrism. The article also addresses the cultural violence and disregard that has dominated the Western perception of animistic cultures and expresses the need to rethink the theory of animism. This paper draws from posthumanist writings by scholars including Donna Haraway, Bruno Latour, Jane Bennett, and Stacy Alaimo. It also refers to some of the most influential contributions to critical plant studies made by Indigenous thinkers such as Robin Wall Kimmerer’ s Braiding Sweetgrass (2013).
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37

Hart, Zachary H., Angela C. Halfacre, and Marianne K. Burke. "Community Participation in Preservation of Lowcountry South Carolina Sweetgrass (Muhlenbergia filipes [M. A. Curtis] J. Pinson and W. Batson) Basketry." Economic Botany 58, no. 2 (April 2004): 161–71. http://dx.doi.org/10.1663/0013-0001(2004)058[0161:cpipol]2.0.co;2.

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38

Cantrell, Charles L., A. Maxwell P. Jones, and Abbas Ali. "Isolation and Identification of Mosquito (Aedes aegypti) Biting-Deterrent Compounds from the Native American Ethnobotanical Remedy Plant Hierochloë odorata (Sweetgrass)." Journal of Agricultural and Food Chemistry 64, no. 44 (October 25, 2016): 8352–58. http://dx.doi.org/10.1021/acs.jafc.6b01668.

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39

Leckie, D. A., and R. J. Cheel. "The Cypress Hills Formation (Upper Eocene to Miocene): a semi-arid braidplain deposit resulting from intrusive uplift." Canadian Journal of Earth Sciences 26, no. 10 (October 1, 1989): 1918–31. http://dx.doi.org/10.1139/e89-162.

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The Upper Eocene – Miocene Cypress Hills Formation of the Cypress Hills plateau, in southwestern Saskatchewan and southeastern Alberta, is interpreted as a braidplain deposit. The regional paleoslope dipped to the northeast, and the east–west distribution of outcrop exposes facies representing lateral variation across the slope of the braidplain. Overall, the average clast size of the deposits decreases from west to east, with western area sediments dominated by boulder-sized gravels deposited on longitudinal bars. The eastern outcrop area contains deposits of braided channels cut into and interbedded with finer interchannel material including lacustrine marlstones, silcretes, and debris-flow deposits, the latter commonly containing abundant fossils.The gravels of the Cypress Hills Formation are multicyclic; they were originally derived from the western ranges of the Rocky Mountains during Laramide orogenesis and later shed farther into the basin during rebound due to unloading of the Laramide thrusts by erosion. Most recent transport resulted from uplift by intrusive activity of the Sweetgrass Hills, the Bearpaw Mountains, and the Highwood Mountains in northern Montana. Transport from the uplifted source areas was largely restricted to valley-confined rivers with the braidplains beginning beyond the valley termini. The lateral extent of the gravel braidplain was limited by the position of valleys and resulted in the observed variation in facies. Climate, as indicated by the sedimentology, faunal assemblages, silcretes, and palynology, was semi-arid with seasonal rainfall.
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40

Bibler, Carol J., and James G. Schmitt. "Barrier-Island Coastline Deposition and Paleogeographic Implications of the Upper Cretaceous Horsethief Formation, Northern Disturbed Belt, Montana." Mountain Geologist 23, no. 4 (October 1, 1986): 113–27. http://dx.doi.org/10.31582/rmag.mg.23.4.113.

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The Horsethief Formation (upper Campanian) of the Northern Disturbed Belt and western Sweetgrass Arch area of Montana, was deposited along the western margin of the Western Interior Cretaceous Seaway. Investigation of the Horsethief in an area extending northwest of Augusta, Montana and southwest of Choteau, Montana indicates that deposition occurred along a barrier-island coastline. Deposits in the lower part of the Horsethief (Horsethief-Bearpaw Transition Unit) are transgressive in nature whl1e those in the upper part are regressive. Several distinct lithofacies within the Horsethief Formation lend themselves to paleoenvironmental interpretation on the basis of texture, sedimentary structures, paleocurrent indicators, and faunal content. Lower shoreface sediments consist of a thick sequence of interbedded mudstone, siltstone, and horizontally stratified and ripple cross-laminated sandstone. Predominantly trough cross-bedded sandstone with abundant Ophiomorpha characterizes the upper shoreface. Sandstones of the foreshore and backshore are horizontally to subhorizontally bedded. Marsh-tidal flat sediments consist of carbonaceous siltstone, claystone, sandstone and shale; the siltstone and sandstone is commonly ripple cross-laminated. Shoreward-dipping wedge-planar cross-stratification represents deposition within flood-tidal deltas. Horsethief Formation sandstones include: 1) volcarenites, 2) chertarenites, 3) feldspathic volcarenites, and 4) feldspathic chertarenites. Abundance of volcanic rock fragments increases upward in the Horsethief, suggesting that the regressive nature of the Upper Horsethief may be due in part to influx of volcanogenic sediment from the west.
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41

Lerbekmo, J. F., and N. Lehtola. "Magnetostratigraphy of the Bearpaw and Blood Reserve formations on the St. Mary River: Evidence for the effect of the Sweetgrass Arch." Bulletin of Canadian Petroleum Geology 59, no. 1 (March 1, 2011): 1–6. http://dx.doi.org/10.2113/gscpgbull.59.1.1.

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42

Grifi, Meriem D., A. Guy Plint, and Ireneusz Walaszczyk. "Rapidly changing styles of subsidence revealed by high-resolution mudstone allostratigraphy: Coniacian of Sweetgrass Arch area, southern Alberta and northern Montana." Canadian Journal of Earth Sciences 50, no. 4 (April 2013): 439–61. http://dx.doi.org/10.1139/cjes-2012-0031.

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43

Hurley, Patrick T., and Angela C. Halfacre. "Dodging alligators, rattlesnakes, and backyard docks: a political ecology of sweetgrass basket-making and conservation in the South Carolina Lowcountry, USA." GeoJournal 76, no. 4 (March 24, 2009): 383–99. http://dx.doi.org/10.1007/s10708-009-9276-7.

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44

Irwin, Lee. "Walking The Line: Pipe and Sweat Ceremonies in Prison." Nova Religio 9, no. 3 (February 1, 2006): 39–60. http://dx.doi.org/10.1525/nr.2006.9.3.039.

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ABSTRACT: This paper is an overview of the movement among Native American prisoners to have access to native religious practices, specifically pipe ceremonies, sweats, and prayer and drum sessions in prison. These practices form the basis of a new movement that supports a wide range of native spiritual traditions, organized around a few basic ceremonies now recognized as primary expressions of native religious identity. Since the early 1970s, this movement has fought for recognition in the prisons, in the courts, and in the popular press. I first review the history of the pipe movement through a survey of important legal cases. The second half of the paper covers the symbolic aspects of the pipe and sweat as they contribute to prisoner rehabilitation through the cultivation of a nativeformulated religious worldview. Also covered are the formation of various native societies for the purpose of providing spiritual advisers to prisons and the impact of this movement on the reservations. Rather than going to church, I attend a sweat lodge; rather than accepting bread and toast from the Holy Priest, I smoke a ceremonial pipe to come into Communion with the Great Spirit; and rather than kneeling with my hands placed together in prayer, I let sweetgrass be feathered over my entire being for spiritual cleansing and allow the smoke to carry my prayers into the heavens. I am a Mi'kmaq, and this is how we pray. (Noah Augustine)
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45

Hurley, Patrick T., Angela C. Halfacre, Norm S. Levine, and Marianne K. Burke. "Finding a “Disappearing” Nontimber Forest Resource: Using Grounded Visualization to Explore Urbanization Impacts on Sweetgrass Basketmaking in Greater Mt. Pleasant, South Carolina∗." Professional Geographer 60, no. 4 (September 16, 2008): 556–78. http://dx.doi.org/10.1080/00330120802288941.

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46

Bieser, Jillian M. H., Maria Al-Zayat, Jad Murtada, and Sean C. Thomas. "Biochar mitigation of allelopathic effects in three invasive plants: evidence from seed germination trials." Canadian Journal of Soil Science 102, no. 1 (March 1, 2022): 213–24. http://dx.doi.org/10.1139/cjss-2020-0160.

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Many invasive species show allelopathic effects that contribute to competitive impacts on native vegetation for which few control measures exist. We investigated the potential for pyrolized organic material used as a soil amendment (“biochar”) to sorb allelochemicals and mitigate allelopathic effects on seed germination and early seedling development in three common invasive plants in Canada: garlic mustard (Alliaria petiolata), tree of heaven (Ailanthus altissima), and yellow sweetgrass (Melilotus officinalis). We hypothesized that biochars would mitigate effects on germination and early seedling development (radicle extension and cotyledon development) through sorption of allelochemicals. Laboratory assays of seed germination and early seedling development of two agricultural crops (Lactuca sativa and Raphinus raphanistrum) and two native grass species (Andropogon gerardi and Poa palustris) were conducted using water extracts from leaves. Seeds were treated with plant extracts exposed to four different biochars (red oak (Quercus rubra), jack pine (Pinus banksiana), shipping pallet and construction waste, and high-carbon wood ash) using a range of extract and biochar dosages. Treatment of allelopathic plant extracts by biochars significantly (p < 0.05) mitigated effects on seed germination for Alliaria and Melilotus. Effects on seed germination and early seedling development depended on extract concentration, biochar dosage, and the target species assessed. Controls treated with biochar leachate alone showed significantly (p < 0.05) increased germination for two of the biochars tested (jack pine biochar and high-carbon wood ash). Results indicated that biochars can mitigate allelopathic effects of invasive species through sorption of allelochemicals; however, this will be effective in only some cases.
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47

Friday, Colleen, and John Derek Scasta. "Eastern Shoshone and Northern Arapaho Traditional Ecological Knowledge (TEK) and Ethnobotany for Wind River Reservation Rangelands." Ethnobiology Letters 11, no. 1 (May 11, 2020): 14–24. http://dx.doi.org/10.14237/ebl.11.1.2020.1654.

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The need to affirm and revitalize cultural knowledge of native plant communities is impera-tive for Indigenous people. This ethnobotanical study documents Traditional Ecological Knowledge (TEK) structured from an Indigenous paradigm by exploring the connection be-tween plants collected in two high-elevation basins and tribal members on the Wind River Indian Reservation (WRIR). We sought to qualitatively understand the plant resources by looking through the lens of Indigenous language and perspectives. Existing names of the ba-sin plants in both the Eastern Shoshone and Northern Arapaho languages were compiled through an ethnobotanical literature review, seven in-person interviews with Eastern Sho-shone and Northern Arapaho tribal members, and attendance at language workshops. We documented 53 Eastern Shoshone and 44 Northern Arapaho plant names, respectively. His-torical impacts of past Federal Indian policy eras have shaped TEK as it currently exists within tribal communities. Both tribes used and had Indigenous names for Northern sweetgrass (Hierochloe hirta ssp. hirta), bitterroot (Lewisia rediviva), junipers (Juniperus ssp.), and bear-berry or Kinnikinnick (Arctostaphylos uva-ursi). The resiliency of TEK is attributed to the perse-verance of Indigenous people continuing to practice and teach traditions. The historical con-text specific to both the Eastern Shoshone and Northern Arapaho tribes and their languages are important for enhancing our current understanding of the ethnobotanical TEK of plants on the WRIR. Recognizing the value of ethnobotanical TEK and incorporating it into natural resource management plans and decisions can bridge diverse perspectives on land use for meaningful collaboration with tribal communities.
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48

Bernhard, Stephanie. "Silko, Kimmerer, and Plantationocene Storytelling." Global South 16, no. 2 (March 2023): 12–30. http://dx.doi.org/10.2979/gbs.2023.a908600.

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ABSTRACT: According to the Plantationocene narrative, human nature changed in or around the year 1610, when the genocide of Indigenous peoples in the Americas may have caused a drop in atmospheric carbon dioxide. While many environmental humanities scholars in the Global North have replaced the term "Anthropocene" with "Plantationocene" to highlight environmental inequities, they still impose a global historical narrative on many peoples who already have their own origin stories, modes of understanding history, and environmental relationships. Like the Anthropocene, the Plantationocene reinforces western narratives of a singular linear "fall" from an ecological paradise to a laborious agricultural system. The essay highlights parallels between the Plantationocene narrative and foundational western origin stories, including the fall of Adam and Eve and the descent from the Golden Age to the Iron Age in Greco-Roman mythology. Both narratives posit prehistorical Earth as a leisurely, pastoral space in which the land gave freely to humans. Both also include a fall, in which the land stops giving and humans must suddenly work and suffer in order to eat. Plantationocene scholars must center Global South environmental narratives, which seldom subscribe to a linear rendering of time, or risk recreating the universalizing Anthropocene. Indigenous writers such as Robin Wall Kimmerer (Potawatomi) and Leslie Marmon Silko (Laguna Pueblo) do not cite the Columbian Exchange as the solitary event that forever marred their nations' environmental relations. Instead, in Braiding Sweetgrass (2015) and Ceremony (1977), they posit many environmental inflection points. Rather than reading the contemporary world as "fallen," they leave room for growth and wholeness even as they hold accountable the perpetrators of Indigenous genocide and environmental destruction. Rather than splitting history in two—a leisurely "before" and a laborious "after"—they imagine fulfilling agricultural work before European contact and environmental tragedy that postdates the seventeenth century.
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Bernhard, Stephanie. "Silko, Kimmerer, and Plantationocene Storytelling." Global South 16, no. 2 (March 2023): 12–30. http://dx.doi.org/10.2979/globalsouth.16.2.02.

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ABSTRACT: According to the Plantationocene narrative, human nature changed in or around the year 1610, when the genocide of Indigenous peoples in the Americas may have caused a drop in atmospheric carbon dioxide. While many environmental humanities scholars in the Global North have replaced the term "Anthropocene" with "Plantationocene" to highlight environmental inequities, they still impose a global historical narrative on many peoples who already have their own origin stories, modes of understanding history, and environmental relationships. Like the Anthropocene, the Plantationocene reinforces western narratives of a singular linear "fall" from an ecological paradise to a laborious agricultural system. The essay highlights parallels between the Plantationocene narrative and foundational western origin stories, including the fall of Adam and Eve and the descent from the Golden Age to the Iron Age in Greco-Roman mythology. Both narratives posit prehistorical Earth as a leisurely, pastoral space in which the land gave freely to humans. Both also include a fall, in which the land stops giving and humans must suddenly work and suffer in order to eat. Plantationocene scholars must center Global South environmental narratives, which seldom subscribe to a linear rendering of time, or risk recreating the universalizing Anthropocene. Indigenous writers such as Robin Wall Kimmerer (Potawatomi) and Leslie Marmon Silko (Laguna Pueblo) do not cite the Columbian Exchange as the solitary event that forever marred their nations' environmental relations. Instead, in Braiding Sweetgrass (2015) and Ceremony (1977), they posit many environmental inflection points. Rather than reading the contemporary world as "fallen," they leave room for growth and wholeness even as they hold accountable the perpetrators of Indigenous genocide and environmental destruction. Rather than splitting history in two—a leisurely "before" and a laborious "after"—they imagine fulfilling agricultural work before European contact and environmental tragedy that postdates the seventeenth century.
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50

Moore, Kathleen Dean. "Rooted in MossesKimmerer, R.W. 2013.Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants. Milkweed Editions, Minneapolis, MN. [http://milkweed.org/] 384 pp. [ ISBN 978-1-57131-335-5 ]. $24 ." Bryologist 116, no. 4 (November 26, 2013): 407–8. http://dx.doi.org/10.1639/bryologist-d-13-00070.1.

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