Native scholar Greg Cajete has written that in indigenous ways of knowing, we understand a thing only when we understand it with all four aspects of … - Robin Wall Kimmerer

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.

For in the popular way of thinking, history draws a time “line,” as if time marched in lockstep in only one direction. Some people say that time is a river into which we can step but once, as it flows in a straight path to the sea. But Nanabozho’s people know time as a circle. Time is not a river running inexorably to the sea, but the sea itself — its tides that appear and disappear, the fog that rises to become rain in a different river. All things that were will come again.

Language is the dwelling place of ideas that do not exist anywhere else. It is a prism through which to see the world.