HERBS + WOODS + SMOKE + WATER
Philosophies & Reasoning
This is an invitation to learn about some traditions we all have access to in ways that maybe even inspire your own ongoing research and relationships. I wrote this in the interest of nurturing a reconnection to, and relationship with, some cultural connections and collaborations with herbs, smoke, woods, and water. I’m also hoping to describe some of the culturally rooted symbolisms of plants in ways that feel concretely connected to them. Many, if not all of these plants have their associations rooted in the very folklore from the lands they come from, supporting our purposes for working with them as people threading layers of meaning. History and folklore can sometimes offer us this meaning, as well as information, as passed down to us in the form of storytelling. Because I strongly believe language and folklore are two of the many ways in which intergenerational knowledge is passed down, this transmission of information is the most incredible gift, if we’re able and willing to accept it! And towards the end of gifts well received; and inspiration and creativity, these roots become a critically important foundation for each of us. We can take what we know of plants and their cultural lore as a ground to create something new from them, adding to the richness of the living practices and traditions in which we are working.
Consider the information in this project as suggestions in spirit, rather than some letter of law. In contemporary colonial environments, we have a dilemma. We feel both culturally lost, but also averse to adhering or being asked to adhere to cultural protocols and safeguarding [1]. We have a hard time accepting that sometimes, rules and structures are in place for a reason. Among those reasons are preservation, sovereignty, and self-determination of tradition as held by the people who live within culture, in right relationship to its history and to each other. Bucking against the very idea of tradition itself, a lot of people adopt an attitude of doing what they want, without regard to repercussions that can inflict harm—yes, even to European-rooted practices.
While that entitlement can and does present some problems, so does an overbearing rigidity of form. On the other end of the spectrum is the perceived value of academic record over contemporary practice, and we have to push against that, too. Again, we live and evolve over time. Practices as recorded in the Middle Ages may have some relevance to life in our current age, but the overlaps are fewer and therefore the knowledge we gain must be adapted. And the written word is not our only access to vitally important knowledge. While an education grounded in concrete sources is important, at a certain point the book goes back on the shelf. We need to get our hands dirty, and graft the theory to experience.
Finally, our work in spirituality and ritual is expansive, and it includes the ways all diasporic practices both merge and diverge from tradition outside their homelands. Depending on who and where we are, we will each bring our own individual perspective according to our relationship to the land and spirits. So it’s important to say that ultimately, while this is a guide on moving forward in culturally significant ways; neither I nor anyone else can tell you what those ways are or should be. Spiritual experiences, beyond what we learn in books or from history, are entirely about building our praxis (knowledge plus action) towards an enriching, unique, and rewarding relationship with ourselves and the world around us. This is personal, non-commodifiable, and individual. Remember that all your work here, and anywhere, is a collaboration in community.
This is an invitation to learn about some traditions we all have access to in ways that maybe even inspire your own ongoing research and relationships. I wrote this in the interest of nurturing a reconnection to, and relationship with, some cultural connections and collaborations with herbs, smoke, woods, and water. I’m also hoping to describe some of the culturally rooted symbolisms of plants in ways that feel concretely connected to them. Many, if not all of these plants have their associations rooted in the very folklore from the lands they come from, supporting our purposes for working with them as people threading layers of meaning. History and folklore can sometimes offer us this meaning, as well as information, as passed down to us in the form of storytelling. Because I strongly believe language and folklore are two of the many ways in which intergenerational knowledge is passed down, this transmission of information is the most incredible gift, if we’re able and willing to accept it! And towards the end of gifts well received; and inspiration and creativity, these roots become a critically important foundation for each of us. We can take what we know of plants and their cultural lore as a ground to create something new from them, adding to the richness of the living practices and traditions in which we are working.
Consider the information in this project as suggestions in spirit, rather than some letter of law. In contemporary colonial environments, we have a dilemma. We feel both culturally lost, but also averse to adhering or being asked to adhere to cultural protocols and safeguarding [1]. We have a hard time accepting that sometimes, rules and structures are in place for a reason. Among those reasons are preservation, sovereignty, and self-determination of tradition as held by the people who live within culture, in right relationship to its history and to each other. Bucking against the very idea of tradition itself, a lot of people adopt an attitude of doing what they want, without regard to repercussions that can inflict harm—yes, even to European-rooted practices.
While that entitlement can and does present some problems, so does an overbearing rigidity of form. On the other end of the spectrum is the perceived value of academic record over contemporary practice, and we have to push against that, too. Again, we live and evolve over time. Practices as recorded in the Middle Ages may have some relevance to life in our current age, but the overlaps are fewer and therefore the knowledge we gain must be adapted. And the written word is not our only access to vitally important knowledge. While an education grounded in concrete sources is important, at a certain point the book goes back on the shelf. We need to get our hands dirty, and graft the theory to experience.
Finally, our work in spirituality and ritual is expansive, and it includes the ways all diasporic practices both merge and diverge from tradition outside their homelands. Depending on who and where we are, we will each bring our own individual perspective according to our relationship to the land and spirits. So it’s important to say that ultimately, while this is a guide on moving forward in culturally significant ways; neither I nor anyone else can tell you what those ways are or should be. Spiritual experiences, beyond what we learn in books or from history, are entirely about building our praxis (knowledge plus action) towards an enriching, unique, and rewarding relationship with ourselves and the world around us. This is personal, non-commodifiable, and individual. Remember that all your work here, and anywhere, is a collaboration in community.
1 ] Lately I’ve been wondering how much would change in perspective if we switched the word "gatekeeping" for "safeguarding" of "stewardship" to see what the difference is, contextually and culturally. Gatekeeping itself, as a system historically rooted in hierarchies, colonialism, and dominance inflicts tremendous harm, and brings to mind structural oppression and inequality, such as the elitism of governmental, educational, and cultural institutions; and any other systems upholding white supremacy and colonization. Conversely, many vulnerable and/or marginalized cultures, Indigenous cultures in particular, require gatekeeping. However, in my opinion, that is more specifically very meaningful and important safeguarding and/or stewardship to preserve sovereignty and self-determination as protection against systems of inequality and oppression, and theft or alteration. Safeguarding in this way is a critical part of reclaiming and revitalization of various cultures, and culture-bearers.
This piece is adapted from a series of courses taught in 2019 and 2020. Acknowledgements and transparency of resources may be found on the home page for this project.