Tree Skin

By VIVIAN FAITH PRESCOTT

I bend to earth. My fingers trace woodworm tracks along a beach log. I hold a frog in my hands and see patterns of mottled green. I’m looking for patterns. My Southeast Alaska landscape is woven on spruce baskets. On my walks, I’m like the ancient weaver who noticed a tree’s shadow reflecting on water. She moved her hands as if she weaved air. Later, with spruce roots between her fingers, she weaved the-shadow-of-a-little-tree on her basket. In her ancient Tlingit belief, the shadow of a tree is evidence of the spirit inhabiting the tree. The spirit is woven in shadow pattern, which becomes the “spirit of the basket.” The Lingít word aas daayí means tree bark, yet also describes the physical shell of a human being—aas daayí. In the Tlingit worldview, personhood is connected to the spirit of the trees, that is, people and trees share the same skin.

Tree Skin
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Bottomland

By KATHERINE RIEGEL 

Five miles north of the town of White Heath, Illinois, some houses have clustered close enough together to be called a neighborhood. Each is set on no less than two acres; most have five or more. Blacktop roads dip and curve through the land, bubbling with tar in the summer, buckling into washboards after the breaking cold of winter. Here, twenty-five miles west of Champaign, a few shallow hills wrinkle the land, which stretches out flat on every side in one-mile grids of corn and soybeans.

Bottomland
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