Branch on a red maple.

The problem with talking to trees

Branch of a red maple tree.
Photo by Yuka Tanaka

‘The problem with telepathic communication with trees is not proving it’s possible. That it’s possible is undisputed. The number of people having meaningful conversations with our arboreal companions grows every day. The problem—’

Here the professor paused to sip some water.

‘The problem is that telepathy is a form of translation. Any communication directly transmitted to a human is understood exclusively in the recipient’s first language. Sequoias and redwoods do not “speak” English, or Tagalog, or any of the other languages their messages have been translated into. They speak the Earth’s own language, and relying upon telepathy to hear them makes it difficult to identify the Earth’s linguistic structure.’

The professor sensed some uneasiness in the audience. He stopped for a moment, but no questions, concerns or rebuttals came forth. 

‘There’s a way round this, though,’ he assured them. ‘Make hypotheses about what forms might only exist in your human L1—English, for instance—then pose telepathic questions that depend upon these structures. Copular verbs are a good example.’

He’d confused, he realised, the non-linguists in the audience. 

‘The English copula are the BE verbs—am, are, is, was, were,’ he explained, clumsily. ‘Like all verbs, copula require subjects, but they are more bound to these than lexical verbs, even analytic languages like English.’

Clearly no one knew what an analytic language was.

‘Analytic languages, of course,’ he coughed, ‘are those that rely less upon inflectional morphemes, like English.’

The explanation didn’t help, but the professor could not afford to lose more time.

‘I surmised that the Earth’s language, though abundant in verbs, would lack copula,’ he said. ‘Copular verbs require association between subjects and complements, either of identification or attribution. I am a professor of linguistics. I am Stephen. I am happy to be here. The verb separates me into at least two different entities or states. It creates a label that is affixed to the I.’

Something occurred to him. ‘It is strange that the word copula suggests a bringing together,’ he reflected extemporaneously. ‘What’s actually happening is that the verb separates. What was one becomes two.’

The professor could not afford to wonder whether this metalinguistic inaccuracy troubled anyone else. He had not yet communicated his most important discovery.

‘My hypothesis was that the tree’s linguistic system would not code for such a divide. You’ll be wondering how I managed to test this,’ he offered.

No one seemed to be wondering this.

‘I posed it a question. Two questions, in fact.’

He drained his cup of water and signalled for more.

‘“What are you?” I asked. “Who are you?”’

A nurse appeared with the requested refill. ‘Sleepy time now,’ she announced, casually placing the meds on his tongue and pouring the water into his mouth. She wiped the dribble from his chin and waited.

The professor’s eyes closed and his audience dissolved, the auditorium empty and echoing.

No one would have heard the tree’s response, had the red maple outside the window not offered it up as a reply.

“I am that I am,” it said, disproving the hypothesis. But no one heard, not Stephen, not the nurse, not the confused, invisible crowd.


Would you like to know more about this story? I discuss it in Episode 109 of Structured Visions, What makes you so special? You can also sign up to the Grammar for Dreamers newsletter to get monthly updates on the ideas that inspire my work.

Seeds of language

Image by Jannik Selz

I forgot Language.

Still, there it stands, against the decimated remains of a land ravaged by wildfire and warfare, on the site where we once lived as a young family, full of hope. It is all that remains alive.

I remember now.

We grew it from seeds we bought on eBay, back when eBay was still legal and the internet was open to all. ‘Seeds of language’, they were called, enticingly, but the scant product description offered no further clarification.

At the time we were teaching at the local university, before they closed down our department, then the whole university, then all the universities. 

We were both linguistics professors, so ‘Seeds of language’ intrigued us. We paid extra for expedited delivery.

‘Maybe they’ll grow into syntax trees,’ said my husband Jim, a generativist.

‘What does Noam Chomsky know about botany?’ I countered. ‘His trees grow upside down.’ I proposed instead a Saussurian species, which would wave coin-shaped signifier leaves, their signified undersides flashing suggestively in stormy breezes.

We sowed the seeds in pots in the greenhouse. We took a photo of the one that germinated and did a reverse image search to identify it.

‘Sapling,’ was all that Google could tell us. (This was when we still had Google). We named it ‘Language’ and planted it near the weeping willow behind our house. 

Soon after, we fled the country to protect our son Devon, whose gender made him an outlaw, just in time to squeeze through the nation’s tightening borders.

In the ensuing decades, I have forgotten many things. 

I am only now remembering Language.

A verdant desire sprouts from within my decomposing weariness: I want to dwell in the warm embrace of Language. I climb up to nestle in its welcoming limbs. 

Language envelops me. It roots me in its thrumming pulse. It evaporates the accumulated shame of my culture’s demise and the decimation of my own exhausted history.

‘Where have you been?’ Language wonders.

A bright new thought blossoms—that I’ve never, until now, inhabited Language—that it is only from within this sheltering space that self and culture will heal.

‘I have always been here for you,’ says Language, and tears form, flowing like sap.