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罗宾·瓦尔·金默尔是一位原住民植物学家,她2013年出版的《编织甜草》一书将西方科学与原住民关于自然与人类的知识相结合,成为《纽约时报》畅销书榜第一名。
在她的最新著作《唐棣》(斯克里布纳出版社)中,金默尔探讨了在与自然打交道时心怀感恩与互惠的重要性,以及认识并分享世界赋予我们的诸多馈赠的意义。
下文为节选内容,不要错过玛莎·泰希曼8月23日在《哥伦比亚广播公司周日早晨》栏目中对罗宾·瓦尔·金默尔的专访!
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我对这些浆果并无所有权,但它们就这样落在我的桶中,一份馈赠。
这桶六月浆果背后,是数百次馈赠交换,才让我的指尖染上了靛蓝色:枫树将落叶赠予土壤,无数无脊椎动物和微生物交换养分与能量,形成了唐棣种子得以扎根的腐殖质,雪松蜡wing鸟播撒了种子,还有阳光、雨水、为花朵授粉的早春苍蝇,以及小心翼翼用铁锹移栽幼苗的农夫。它们都是这场馈赠交换的一部分,人人都能从中获得所需。
包括我的奥吉布瓦亲族和霍德诺沙尼邻居在内的许多原住民,都传承着所谓的“感恩文化”,他们的生活方式围绕着对大地馈赠的认可与责任展开,既有仪式性的,也有务实性的。我们最古老的教学故事提醒我们,若不表达感恩,便是对馈赠的亵渎,会带来严重后果。若过度捕猎海狸而不知感恩,它们便会离去。若浪费玉米,你就会挨饿。
细数你收到的馈赠,会让人产生富足感,明白自己早已拥有所需之物。在一个始终敦促我们消费更多的经济体系中,认识“知足”本身就是一种激进的行为。数据显示,地球上的食物卡路里足以养活80亿人口,让所有人都能获得营养。但仍有人在挨饿。试想一下,如果我们每个人都只取所需,而非远超自身份额,结果会如何?我们看似渴求的财富与保障,本可以通过分享我们拥有的东西来实现。生态心理学家已证实,感恩的习惯能够抑制过度消费。由馈赠思维培育的关系,会减轻我们的匮乏感和欲望。在这种知足的氛围中,我们对更多的渴求会消退,我们会只取所需,尊重赠予者的慷慨。气候灾难和生物多样性丧失,正是人类无节制索取的后果。培养感恩之心,或许正是解决方案的一部分?
宝莉也很惊讶我认识这些浆果,因为这里的大多数人都对它们很陌生。作为一名觅食者,我早已习惯循着雪松蜡wing鸟的踪迹,却往往只找到它们留下的寥寥几颗。从未见过如此多的浆果,是我的朋友栽种的。她得知这些浆果对我们来说是重要的传统食物后十分兴奋,我能看出我的喜悦也让她更加雀跃。如果我们对收到馈赠的第一反应是感恩,那么第二反应便是互惠:回赠一份礼物。我能为这些植物的慷慨回赠什么呢?我可以直接回应,比如除草、浇水,或是献上一首感恩之歌,让谢意随风飘散。我可以为授粉的独居蜜蜂营造栖息地。或者,我也可以采取间接行动,比如向当地土地信托基金捐款,以保护更多馈赠赠予者的栖息地,在公共听证会上为土地利用发声,或是创作艺术作品,邀请他人加入互惠之网。我可以减少碳足迹,投票支持健康的土地政策,倡导保护农田,改变饮食习惯,将衣物挂在阳光下晾晒。我们生活在一个每一个选择都至关重要的时代。
感恩与互惠是馈赠经济的货币,它们有一个显著的特性:每一次交换都会让其增值,在传递过程中凝聚能量,是真正的可再生资源。
我们能否设想一种人类经济,其货币效仿地球母亲的流动方式?一种以馈赠为货币的经济?
当我谈及互惠作为一种关系时,我要明确一点:我并非指那种会产生义务、并可用对等“回报”了结的双边交换。我指的是让馈赠保持流动的开放且弥散的方式,如此馈赠便不会积聚停滞,而是持续流转,就像浆果在生态系统中的馈赠之旅。我们生态学家从生物地球化学的角度看待生态系统的货币——生命物质在生物与非生物之间的循环。
节选自罗宾·瓦尔·金默尔所著《唐棣:自然世界中的富足与互惠》。版权所有©2024 罗宾·瓦尔·金默尔。经西蒙与舒斯特有限责任公司旗下斯克里布纳出版社许可转载。
Book excerpt: “The Serviceberry” by Robin Wall Kimmerer
August 21, 2026 / 5:13 PM EDT / CBS News
Scribner
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Robin Wall Kimmerer, an Indigenous botanist, became a #1 New York Times bestselling author with her 2013 book “Braiding Sweetgrass,” about the value of complementing our understanding of Western science with Indigenous knowledge about nature and humanity.
In her most recent book, “The Serviceberry” (Scribner), Kimmerer writes about embracing gratitude and reciprocity in our dealings with nature, and the importance of recognizing and sharing the many gifts the world gives us.
Read an excerpt below, and don’t miss Martha Teichner’s conversation with Robin Wall Kimmerer on “CBS Sunday Morning” August 23!
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I have no claim to these berries, and yet here they are in my bucket, a gift.
This pail of Juneberries represents hundreds of gift exchanges that led up to my blue-stained fingers: the Maples who gave their leaves to the soil, the countless invertebrates and microbes who exchanged nutrients and energy to build the humus in which a Serviceberry seed could take root, the Cedar Waxwing who dropped the seed, the sun, the rain, the early spring flies who pollinated the flowers, the farmer who wielded the shovel to tenderly settle the seedlings. They are all parts of the gift exchange by which everyone gets what they need.
Many Indigenous Peoples, including my Anishinaabe relatives and my Haudenosaunee neighbors, inherit what is known as “a culture of gratitude,” where lifeways are organized around recognition and responsibility for earthly gifts, both ceremonial and pragmatic. Our oldest teaching stories remind us that failure to show gratitude dishonors the gift and brings serious consequences. If you dishonor the Beavers by taking too many they will leave. If you waste the Corn, you’ll go hungry.
Enumerating the gifts you’ve received creates a sense of abundance, the knowing that you already have what you need. Recognizing “enoughness” is a radical act in an economy that is always urging us to consume more. Data tell the story that there are “enough” food calories on the planet for all 8 billion of us to be nourished. And yet people are starving. Imagine the outcome if we each took only enough, rather than far more than our share. The wealth and security we seem to crave could be met by sharing what we have. Ecopsychologists have shown that the practice of gratitude puts brakes on hyper-consumption. The relationships nurtured by gift thinking diminish our sense of scarcity and want. In that climate of sufficiency, our hunger for more abates and we take only what we need, in respect for the generosity of the giver. Climate catastrophe and biodiversity loss are the consequences of unrestrained taking by humans. Might cultivation of gratitude be part of the solution?
Paulie is surprised, too, that I know these berries since they are new to most people around here. As a forager, I’m accustomed to following the voices of Cedar Waxwings, only to find a disappointing handful that they have left me. Never have I seen so many as here, planted by my friend. She’s excited to learn that they are an important cultural food for us, and I can see how my delight levitates her, too. If our first response to the receipt of gifts is gratitude, then our second is reciprocity: to give a gift in return. What could I give these plants in return for their generosity? I could return the gift with a direct response, like weeding or bringing water or offering a song of thanks that sends appreciation out on the wind. I could make habitat for the solitary bees that fertilized those fruits. Or maybe I could take indirect action, like donating to my local land trust so that more habitat for the gift givers will be saved, speaking at a public hearing on land use, or making art that invites others into the web of reciprocity. I could reduce my carbon footprint, vote on the side of healthy land, advocate for farmland preservation, change my diet, hang my laundry in the sunshine. We live in a time when every choice matters.
Gratitude and reciprocity are the currency of a gift economy, and they have the remarkable property of multiplying with every exchange, their energy concentrating as they pass from hand to hand, a truly renewable resource.
Can we imagine a human economy with a currency which emulates the flow from Mother Earth? A currency of gifts?
When I speak about reciprocity as a relationship, let me be clear. I don’t mean a bilateral exchange in which an obligation is incurred, and can then be discharged with a reciprocal “payment.” I mean keeping the gift in motion in a way that is open and diffuse, so that the gift does not accumulate and stagnate, but keeps moving, like the gift of berries through an ecosystem. We ecologists think about the currency of ecosystems in terms of biogeochemistry — the cycling of life’s materials, between the living and the not.
Adapted from “The Serviceberry: Abundance and Reciprocity in the Natural World” by Robin Wall Kimmerer. Copyright © 2024 by Robin Wall Kimmerer. Reprinted by permission of Scribner, an Imprint of Simon & Schuster, LLC.
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