Potawatomi extends family kinship grammar to the whole living world

Evidence

In English, we never refer to a member of our family, or indeed to any person, as it. That would be a profound act of disrespect. It robs a person of self hood and kinship, reducing a person to a mere thing. So it is that in Potawatomi and most other indigenous languages, we use the same words to address the living world as we use for our family. Because they are our family. — Robin Wall Kimmerer, Braiding Sweetgrass, 196

Categorization

• XREF: Reciprocity-as-kinship organizing ethic — bridges directly to the eco-justice and Indigenous-environmental-thought courses — connects to: Fictive kinship terminology activates altruistic norms toward co-religionists — Norenzayan, Ara, Big gods - how religion transformed…, 385; Prosocial religions extend kinship language and psychology to co-religionists — Norenzayan, Ara, Big gods - how religion transformed…, 384; Students internalize ecological kinship most fully through creative response — Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom,…, 868

Broader Connections

• Students internalize ecological kinship most fully through creative response #exemplifies (0.78) — Robin Wall Kimmerer, Braiding Sweetgrass, 868
• Prosocial religions extend kinship language and psychology to co-religionists #expands (0.75) — Norenzayan, Ara, Big gods - how religion transformed…, 384
• Fictive kinship terminology activates altruistic norms toward co-religionists #expands (0.72) — Norenzayan, Ara, Big gods - how religion transformed…, 385