Land is hardly something you can buy
This letter was sent in 1855 by Native American Chief Seattle of the Duwamish Tribe to Franklin Pierce, President of the United States in response to an offer to purchase the Dwamish lands in the North East of the US, currently Washington State.
Chief Seattle's response, published here in its entirety, has been described as the most beautiful and profound statement ever made about the environment.
The Great Chief in Washington sends word that he wishes to buy our land. The Great Chief also sends us words of friendship and good will. This is kind of him, since we know he has little need of our friendship in return. But we will consider your offer, for we know if we do not so the white man may come with guns and take our land. What Chief Seattle says you can count on as truly as our white brothers can count on the return of the seasons. My words are like the stars –they do not set.
How can you buy or sell the sky –the warmth of the land? The idea is strange to us. Yet we do not own the freshness of the air or the sparkle of the water. How can you buy them from us? We will decide in our time. Every part of this earth is sacred to my people. Every shining pine needle, every sandy shore, every mist in the dark woods, every clearing, and every humming insect is holy in the memory and experience of my people. The sap that runs through the trees carries the memories of the red-skinned man.
The dead among the white man forget their birthplace when they leave to walk among the stars. Our dead never forget this beautiful earth because she is the redman’s mother. We are part of the earth and she is part of us. The scented flowers are our sisters: the horned beasts, the horse and the majestic eagle are our brothers. The fields, the warm body of the foal and man, all belong to the same family. Thus when the Great Chief in Washington sends word that he wishes to buy our lands, he is asking for a great deal. The Great Chief sends word that he will reserve a space for us to live comfortably with each other. He will be our father and we will be his children. Because of this, we will consider his offer to buy our lands. But this will not be easy, because these lands are a sacred to us. The sparkling water that runs in the rivers and streams is not only water; it is the blood of our ancestors. if we sell you these lands, you must remember that they are sacred, and teach your children that they are, and that every ghostly reflection in the clear waters of the lakes speaks of the lives and memories of the life of my people. The murmur of the stream is the voice of my father’s father.
The rivers are our sisters, and calm our thirst. The rivers carry our canoes and feed our children. If we sell you our lands, you must remember and teach your children that the rivers are our kin and your kin; you must henceforth treat the rivers as kindly as you would your brothers and sisters.
We know that the white man does not understand our ways. One portion of land is the same to him as the next, for he is a stranger who comes in the night and takes from the land whatever he needs. The earth is not his brother, but his enemy, and when he has conquered it, he moves on. He leaves his father’s graves and his children’s birthright is forgotten. He strips the earth from his children and cares not. He forgets his father’s tomb and the rights of his children. He treats his mother, the earth, and his brother the heavens, as if they were things that could be bought, plundered and sold, as though they were lambs and glass beads. His insatiable hunger will devour the earth and leave behind a desert.
I do not understand. Our ways are different to yours. The sight of your cities pains the eyes of the redman. But perhaps it is because the redman is a savage and does not understand. There is no quiet place in the white man’s cities. No place to listen to the leaves of spring or the rustle of insect wings. But perhaps because I am a savage and do not understand –the clatter only seems to insult the ears. And what is there to life if a man cannot hear the lovely cry of the whippoorwill or the arguments of the frogs around a pond at night? I am a redman and I do not understand.
The Indian prefers the soft sound of the wind itself cleansed by a mid-day rain, or scented by a pinõn pine.
The air is precious to the redman. For all things share the same breath –the beasts, the trees, and the man. The white man does not seem to notice the air he breathes. Like a man dying for many days, he is numb to the stench. If we sell you our lands, you must remember that the air is precious to us, that the air shares its spirit with all the life it sustains. And, if we sell you our lands, you must set them aside and keep them sacred as a place that even the white man may go to to taste the wind sweetened by the flowers in the grasslands.
If I decide to accept your offer, I will make one condition. The white man must treat the beasts of this land as his brothers. I am a savage and I do not understand any other way. I have seen thousands of rotting buffaloes on the prairie left by the white man who shot them from a passing train. I am a savage and do not understand how the smoking iron horse can be more important than the buffalo that we kill only to stay alive. What is man without the beasts? If all the beasts were gone, men would die from great loneliness of spirit, for whatever happens to the beast also happens to the man. All things are connected. Whatever befalls the earth befalls the sons of the earth.
You must teach your children that the ground beneath their feet is the ashes of their grandparents. In order that they may respect the earth, teach them that the earth is full of the life of our ancestors. You must teach your children what we have taught ours: that the earth is our mother. Everything that affects the earth affects the sons of the earth. When men spit on the ground they spit on themselves.
We know this: the earth does not belong to man. Man belongs to the earth. Man has not woven the net of life: he is just a thread in it. Everything he does to this net he does to himself. What befalls the earth will befall the sons of the earth. We know this. All things are bound up in each other like the blood that binds the family.
Even the white man, whose God walks with him and speaks with him, cannot be excluded from a common destiny. We may even be brothers in the end. We will see. One thing we know that the white man may one day discover. Our God is the same God. You may think that you own him as you wish to own our land, but you cannot. He is the Body of man, and his compassion is equal for the redman and the white. This earth is precious to him, and to harm the earth is to heap contempt on its Creator. The whites, too, shall pass – perhaps sooner than other tribes. Continue to contaminate your bed, and you will one night suffocate in your own waste. But even in your last hours you will feel illuminated by the idea that God brought you to these lands and gave you a special purpose, and ownership over them and over the redman. When the buffalo are all slaughtered, the wild horses all tamed, the secret corners of the forest heavy with the scent of many men, and the view of the ripe hills blotted by the talking wires, where is the thicket? Gone. Where is the eagle? Gone. And what is it to say goodbye to the swift and the hunt? The end of living and the beginning of survival.
The earth is but one country and mankind its citizens.
Sustainable growth, a phrase beloved by politicians, is an oxymoron. In a world of finite size, with limited resources, sustained growth of any material thing, such as a population or an economy, is not possible. Physical objects or processes cannot grow forever in a finite world. Understanding this simple fact is central to any understanding of sustainability.