The green tree It stands tall Even in all its gloom It remains humble like A forest of friends But it stands alone The green tree Against all odds Will remain strong and tall And in its old age When summer turns to fall The green tree Will forever be Glorious and tall
Juniper Tree Burning is a dazzling meditation on legacy and legend, rebellion and renewal. When Jennie Braverman, formerly known as Juniper Tree Burning, gets news of her brother Sunny Boy Blue's suicide, she flees her new husband and embarks upon a mad dash across the American West toward the site of Sunny's death. Forced to confront the past, Jennie must face the shame of the childhood name she has been so happy to shed. Only after she weaves her way through a tapestry of family sorrows -- poverty, a spider-infested adobe house, and the legacy of her hippie parents -- will Jennie be able to take on her greatest challenge: accepting love.
Christina Seymour's generous, insightful When is a Burning Tree shines its brilliance on the unexpected lyrical connections between the human world and the natural one so that under its influence we recognize even "the earthworm, with its two sexes and five impossible hearts" or "the tiniest snail gripping rock-face" as fellow travelers exactly as humble as ourselves. --Lisa Lewis, author of The Body Double and Burned House with Swimming Pool
First Fire is an ageless Cherokee myth about the revered water spider in their culture. The story happens in a time when animals could do many of the things that people do. The Creator gave the animals the world to live on, but they were without a source for heat at night. Great Thunder and his sons saw the plight of the animals so he sent lightning down to strike a tree. The tree burst into flames but the tree was on an island. Many animals tried to bring the fire over the water to the shore, but they were all unsuccessful. One small creature, the Water Spider, then volunteered. Curious, the animals said to her “We know you could get there safely, but how would you bring the fire back without getting burned?” Water Spider was successful and to this day, the water spider is revered in Cherokee culture.
Long a fire continent, Australia now finds itself at the leading edge of a fire epoch. Australia is one of the world’s fire powers. It not only has regular bushfires, but in no other country has fire made such an impact on the national culture. Over the past two decades, bushfires have reasserted themselves as an environmental, social, and political presence. And now they dominate the national conversation. The Still-Burning Bush traces the ecological and social significance of the use of fire to shape the environment through Australian history, beginning with Aboriginal usage, and the subsequent passing of the firestick to rural colonists and then to foresters, to ecologists, and back to Indigenes. Each transfer kindled public debate not only over suitable fire practices but also about how Australians should live on the land. The 2009 Black Saturday bushfires and the 2019–2020 season have heightened the sense of urgency behind this discussion. In its original 2006 edition, The Still-Burning Bush concluded with the aftershocks of the 2003 bushfires. A new preface and epilogue updates the narrative, including the global changes that are affecting Australia. Especially pertinent is the concept of a Pyrocene — the idea that humanity’s cumulative fire practices are fashioning the fire equivalent of an ice age.
For nearly two centuries, the creation myth for the United States imagined European settlers arriving on the shores of a vast, uncharted wilderness. Over the last two decades, however, a contrary vision has emerged, one which sees the country's roots not in a state of "pristine" nature but rather in a "human-modified landscape" over which native peoples exerted vast control. Fire, Native Peoples, and the Natural Landscape seeks a middle ground between those conflicting paradigms, offering a critical, research-based assessment of the role of Native Americans in modifying the landscapes of pre-European America. Contributors focus on the western United States and look at the question of fire regimes, the single human impact which could have altered the environment at a broad, landscape scale, and which could have been important in almost any part of the West. Each of the seven chapters is written by a different author about a different subregion of the West, evaluating the question of whether the fire regimes extant at the time of European contact were the product of natural factors or whether ignitions by Native Americans fundamentally changed those regimes. An introductory essay offers context for the regional chapters, and a concluding section compares results from the various regions and highlights patterns both common to the West as a whole and distinctive for various parts of the western states. The final section also relates the findings to policy questions concerning the management of natural areas, particularly on federal lands, and of the "naturalness" of the pre-European western landscape.
Pyne traces the impact of fire in Australia, from its influence on vegetation to its use by Aborigines and European settlers.“Mr. Pyne, showing what a historian deeply schooled in environmental science can contribute to our awareness of nature and culture, has produced a provocative work that is a major contribution to the literature of environmental studies.”—New York Times Book Review