The Serviceberry: Abundance and Reciprocity in the Natural World

The Serviceberry explores Indigenous ideas of culture and agriculture as potential solutions to Kimmerer’s concerns around modern capitalist economies. Indigenous American cultures have long held a deep and reciprocal relationship with nature, viewing the land, plants, and animals as relatives rather than mere resources. This worldview is rooted in a philosophy of interconnectedness, where humans are considered part of a larger ecological system rather than separate from it. The cultivation of crops, management of landscapes, and economic systems among Indigenous peoples reflect this perspective, emphasizing sustainability, balance, and reciprocity.

Indigenous agricultural practices are deeply embedded in an understanding of ecological balance and the cycles of the natural world. Many Indigenous communities developed sophisticated methods of cultivation that not only provided sustenance but also enriched the land. A prime example is the practice of intercropping, particularly the “Three Sisters” method used by many Indigenous nations, including the Haudenosaunee (Iroquois), Cherokee, and various Puebloan peoples. In this system, corn, beans, and squash are grown together in a symbiotic relationship: Corn provides a structure for beans to climb, beans fix nitrogen in the soil, and squash spreads along the ground, suppressing weeds and retaining moisture. This practice demonstrates an understanding of biodiversity, soil health, and sustainable yield that predates modern agricultural science. Kimmerer explored this idea in Braiding Sweetgrass and references it in The Serviceberry.

Another key aspect of Indigenous American cultures is the gift economy, a system in which goods and services are exchanged based on principles of reciprocity and mutual care rather than profit. In many Indigenous societies, food production and distribution are tied to social relationships and obligations, reinforcing community bonds rather than individual wealth accumulation. One example of a gift economy in agricultural practice is the tradition of communal farming and food sharing. Many Indigenous nations, including the Hopi, Lakota, and Anishinaabe, historically cultivated fields collectively and distributed harvests according to need rather than market forces. This ensured that all members of the community had access to food, reducing scarcity and fostering collective well-being.

Hunting, fishing, and foraging are also commonly shared within Indigenous communities. Among the Pacific Northwest Coast nations, for example, salmon runs are treated as gifts from nature, and communities hold elaborate ceremonies, such as the First Salmon Ceremony, to honor the fish and ensure their return. Similarly, wild rice harvesting among the Ojibwe is conducted with an ethos of sustainability and gratitude, where only a portion of the rice is taken, allowing the plant to regenerate for future generations. The potlatch, a ceremonial feast practiced by Indigenous peoples of the Pacific Northwest (and referenced in The Serviceberry), exemplifies the gift economy in its most elaborate form. In a potlatch, wealth—often in the form of food, blankets, and other goods—is given away rather than hoarded, reinforcing social status through generosity rather than accumulation. This practice highlights a worldview in which wealth is measured by how much one can give rather than how much one can keep.

A core belief in many Indigenous cultures is that nature is not just a resource but a teacher. Plants, animals, and landscapes hold knowledge that can guide human behavior. This perspective influences agricultural practices, ensuring that farming and foraging are conducted with respect and attentiveness to natural signs. Kimmerer employs this idea in The Serviceberry, suggesting that human economic models could be inspired by natural cycles.