Wholistic Psychotherapist Dennis Windego

In this episode, Eleanor Hayward and Jody Harbour speak with Indigenous Wholistic Psychotherapist Dennis Windego. Dennis specializes in an indigenous, spiritual approach to healing for mental health issues, addictions, grief and trauma. This is part one of a two part series.

Episode Transcript

(00:00):
Hello, everybody. Welcome to Reconciling Humanity. I'm Eleanor Hayward. Really grateful to introduce

(00:12):
my co-host Jodi Harbour of Grandmother's Voice and Dennis Winnego, who is a psychotherapist.
And I am so grateful for your attendance here. We are discussing the spiritual path to mental
wellness, hosted on Skyward TV and Hopeful Radio. Welcome. And on that spiritual path

(00:34):
to mental wellness, an important that an issue that's important to me is the concept of decolonization
and having this conversation because I don't think it's just one thing. And as much as
I respect that decolonization is a political process, it's a structural institutional policy
issue. It's also, from my perspective, a mindset issue, a heart set issue. How do we shift

(00:59):
perspective? How do we shift our value system? And I really honour the truth and reconciliation
process that we've got here in Canada. I'm filming in Burlington, which is between Milton
and, sorry, Toronto and Niagara Falls. And really grateful, wanting to say a little bit
of a land acknowledgement. As a settler descendant, I acknowledge the past and current stewards

(01:25):
of this land, the Haudenosaunee, Wendat Huron and Ottawa Andoran peoples. I honour and respect
the wonderful elements of creation that exist, including the four directions, the land, waters,
plants, animals and ancestors that walked before us. The territory that I'm on is subject
to the Dish with One Spoon Wampum Belt Covenant, which is an agreement between the Haudenosaunee

(01:46):
Six Nations Confederacy, the Anishinaabe Ojibwe and the allied nations to peaceably share
and care for the lands and relationships around the Great Lakes. We acknowledge and thank
the Mississaugas of the Credit First Nation for sharing their traditional territory with
us. And I am personally grateful for the autumn season. I love the colours and the fresh air

(02:13):
and the chill in the bones. I prefer neither the extreme heat or the cold personally. I
love the milder temperatures of autumn and the fresh harvest that comes with it and blessed
be. So Jody, you are the co-founder of Grandmother's Voice. Would you please share with us what

(02:33):
you do? And then you can introduce Dennis.
Hi, nice to see you and everyone that will be joining us today or later on as you as
you find this video somewhere on your path. I'm Jody Harbour and I'm my great grandmother
was of the Cayuga Nation, Six Nations of the Grand River Territory. I'm urban. I've grown

(02:59):
up in the urban Ontario, love to travel and I follow my heart. Grandmother's Voice is
a part of my ancestry. I am connected to spirit and I trust that I'm here to speak my truth,

(03:19):
help heal whatever needs to be healed. I'm a helper and my paths cross with Dennis a
couple of times and I reached out and said, how can I help? What do you do? I want to
know more. When I saw him, there was this essence that reminded me of my father and

(03:43):
strength and I just was, how can I serve? And he's amazing. And Dennis, I think this
is we're honoured to have you here and this time, this world is we're in some, I think
some big changes and the Indigenous voice, knowledge, wisdom, ancient wisdom is so important

(04:07):
and you transfer that knowledge in the work that you do. So I'm grateful to have you here.
Please introduce yourself and tell people how great I think you are.
Oh, thank you. My name is Dennis Windigo. I'm also known as Zongwe Bines, which is my

(04:33):
original name given to me through ceremony, through life, a process of what we call today
a rites of passage. Zongwe Bines Dijonikaz, Biju Douteen, Negiguntse Menekanin Dounjeet.
So that's the community. I come from Negiguntse Menekanin First Nation in Northwestern Ontario,

(04:57):
which is part of Treaty 3. I also live in Ottawa. I have connections in Thunder Bay
and Sudbury and family connection because that's where my children are. And I do this
kind of work. I've been doing this work for many years, over 30 years at least. I can't

(05:23):
even remember. It seems like I just started because it's always so interesting and new
information always coming up and new ways of looking at issues and looking at things.
But what has remained constant is the spiritual aspect of the work that I've been doing. It's

(05:43):
always been there. I come from a family of 12. There was 12 of us. And my father was
a very traditional, very spiritual kind of person. And he knew about the medicines. He
knew about that way of life and he would teach us. So we would be picking whatever it was,

(06:07):
berries or roots or whatever it was. And we would pick it up, prepare it, dry it out,
mix it up and bag it up in whatever way we needed. And he would travel around the country
doing ceremony and doing healing and doctoring for people. And that was happening during

(06:35):
the years growing up where, of course, he didn't think I was paying attention. I didn't
think I was paying attention either. But you know that all that experience, that knowledge
in that way of life is encoded inside of you, is encoded inside. When you think you weren't

(06:55):
listening, it just comes up and it's like, aha, how did I know this? And I truly believe
that we all have that connection, that very strong and powerful connection that we all
have. And that's what I rely on a lot, mainly in the work that I do with people. In Ontario,

(07:21):
I am known as a social worker. I guess I do psychotherapy. People say that I'm a healer.
I don't know what to call myself. When people say, what's your title? I say, I don't know.
I have many titles. And I also work in Quebec and I'm registered with Psychologie du Quebec

(07:45):
as a permit holder to do psychotherapy there. But my work remains constant right across
wherever I go. And it's that spiritual part, that spiritual aspect. And when we talk about
land-based healing, I think about where we look and we have to look inside of ourselves

(08:10):
because we are the land. And if we are the land, we are also medicine. And the elders
always said, whatever you seek is already inside of you. So we have to look into our
land for our medicine, for our direction, for our way. We are dealing with so many issues

(08:35):
as human beings in this world. And we have to look at what is available to us and how
we use that. Is there any questions right now? Like, I'm not sure where you want me
to go with all this. So if you can ask me a question.

(08:59):
So what does colonization mean to you? And then therefore, what does decolonization mean
to you and your work?
Do you want the Webster Dictionary definition? What does it mean to me? Well, I guess to
me it means the taking over the imposition of values, of culture, of language, of institutions

(09:27):
and everything that we see in life. And it's about devaluing the marginalized people that
have been colonized. And that marginalization continues in present day form. It's not something
that happened or started in 1492. And it's about past. It's about right now and how it

(09:55):
continues. And because we have been devalued, we have been marginalized and continue to
struggle with those issues. We have to look at what is our value system, what is our beliefs,

(10:17):
what is our ways. And it comes down to our teachings that come from a place that we know
as since time immemorial. Since time immemorial takes us way back and connects us way back
before 1492 and our ways, our ceremonies. And to me, this is decolonizing is to understand

(10:46):
those ways. It's to know those ways and it's to practice those ways. But it doesn't necessarily
mean, oh, we have to go back and live those old ways. It means we're bringing the values,
we're bringing the practices, we're bringing the medicine from everything that is about
that into the present and finding our way out of that darkness of colonialism because

(11:11):
it's all around us. But also we need to acknowledge and to find balance in that, in how our lives
are supported through that process that we have received from whatever you want to call
it development or colonization. So it's always a balance that we have to look for. So let

(11:39):
me talk about a situation. I was in a community and I was doing a group healing program. I
had about 40 people in there and I had some elders and support people that were there

(12:01):
as part of my team. And as we're going through this healing process, something triggered
for this young man. And this young man was known to be suicidal, angry, depressed and

(12:23):
into addictions. So he had not so good of a reputation in his community and people didn't
really trust him. And during one of the sessions, he was overwhelmed and he started to lose
control of himself emotionally, even fictively. And he started to talk in a voice that sounded

(12:46):
really rough and his voice changed and what he was going through. It just overwhelmed
everybody and the group scattered and they left the room in a panic. But I know that
this is a reaction. This is a reaction to some kind of woundedness. This is a reaction

(13:09):
to some kind of pain. And we need to be able to stabilize some of that reaction to get
the woundedness of all this and what is the wound all about without getting into a lifelong
story because the body spirit is already telling the story in those behaviors. And this is

(13:31):
a story of colonialism and colonialism lives inside of us and how we interpret our lived
experiences and our, you know, if we're dealing with racism, if we're dealing with violence,
if we're dealing with discrimination and all these issues. So this is all coming up for

(13:57):
him in this. And I had the elders bring a buffalo hide. They had this buffalo rug and
we laid it down on the floor and I got the young man to lay on that rug. And I started
to pray over him. And as I'm praying, I asked the elders to stand to sit and pray on that

(14:24):
side of the room and the women to pray on that side of the other side of the room. And
I said, just pray and we'll see. I'll see what happens here. I'll see where it's going
to take us. I truly believe that as helpers or as guides or whatever you want to call

(14:45):
as healers or to me, the person that I work with is the healer. That person isn't even
a client because to me client is the loan term that we label people as, oh, this is
a client. I seen 20 clients today or whatever it is, right? This is a person. This is a

(15:08):
person who has experience, who has a story to tell. And this is someone that this to
me, this is a healer, but he just hasn't realized that part of him yet. So I'm sitting beside
this healer. I kneel down beside him. And as I'm noticing his energy, I could feel this

(15:30):
really darkness about him. And I asked him into that and I asked him, what's it like
in that place that seems to be attacking you? It's me, it's like there's a place attacking
you or you're trying to run away from it. Can you help me understand what that is? Because
I'm not quite getting it. And he said, I'm just lost. I've been lost for so long. It's

(15:56):
just, I am in that place of darkness and it's, there's nobody there. Nobody cares about me.
My family is gone there. I don't have my parents. I don't have any siblings. I'm all alone now.
Most of my family has passed on. And so he's describing a lot of trauma, a lot of traumatic

(16:18):
losses and a lot of other types of traumatic experiences that he's, that he'd been dealing
with. And, and as he's talking about that, I noticed something moving inside the body.
And so I brought out the Eagle fan and started to brush him down. And, and I noticed something,

(16:41):
something else where it seemed like there was something stuck in his throat, something
in that area. So I got beside him and I told him just to start blowing that through, but
be very gentle with that. Because if we have medicine inside of us, I want him to tap into

(17:02):
that medicine and to move that energy. If that energy, some of that energy is his, some
of it is his family's, some of it is the people who harmed him. Some of it, it comes from
so many different places. And so his, his whole body, his whole breathing is telling

(17:25):
a story of his history without getting into the way we tell stories, because our bodies,
our spirits tell stories in a whole different way. And as he's doing that, I could feel
that energy. And as when we are sitting beside people, when we're helping them, sometimes
we take the hit of that. Sometimes we, we absorb it. And I could feel that I was absorbing

(17:53):
it and I was taking it in, but I encourage him just to keep releasing it. And as, and
as he's laying there, he's, he's releasing out all of his emotions. And I'm not asking
him what it's about. I'm not asking him to tell me what his story is, because I've seen

(18:14):
this many times in the field where people are going through something and the practitioner
is, is trying to get a story. What is the story about it? And even if they tell the
story that might not be the root cause of it, that might be the reaction place of it.

(18:35):
So we want to get to the root cause of it. So he's just releasing it all out. And because
that all those symptoms that I'm seeing, it has a context to it. And to me, it has a historical
context and that his, that history includes his siblings, his parents, his grandparents.

(18:58):
It goes into that lineage where that pain has been transmitted through generations and
he's experiencing all of it. And it comes from, and it seems to be when I look into
his eyes, he has this far, far away look as if he's just staring somewhere way beyond
today, way beyond right now. And I had him notice that I want you to notice in the eyes

(19:24):
what I'm noticing in your eyes. In other words, I'm allowing him to see himself through my
eyes and what I'm seeing. And he said, yeah, this goes back a long ways and it just keeps
attacking me. And so there's an attacking to it. And he's actually telling me stories

(19:45):
of intergenerational trauma that are living inside of his body. And then I hear this,
it's not a voice, but it's a sense of knowing. And I know that the spirits are in the room.
And this name, for some reason, I say to him, your name is, and I gave him a name. I don't

(20:09):
even recall that name. And I said it in the Anishinaabe language and I don't even speak
Anishinaabe. And when he said his name, he stood up and he said his name eight times

(20:30):
eight times and his whole body shifted, his whole body changed. And then his the glow
on his face, the glow of his eyes, it was just shining. And then he said that he really
wants to live. He just doesn't know how with all of this pain, but he wants to learn how

(20:52):
to put that away, how to find himself to find that identity. So we just worked with, first
of all, the individual, which is I, he had an overwhelming experience, something triggered
him. So I was triggered. And then as we process that, he noticed we, we are, we have been

(21:16):
dealing with this family community. And all of that is important. And it's all stuck and
stored in his body in every cell, every bone, every muscle, every, everything. And we're
slowly flushing it out like a river, be that river, what kind of river, what kind of water

(21:37):
do you need to be that river and be that become that. Because if you say, Oh, there's a water
that I remember, you're not that water, you need to be that water, because that's the
spiritual connection. But it's also the physical connection, because 80%, maybe more, maybe

(21:57):
less of our body is made of water. So we're connecting into our medicine into our water
system. And in the breathing, the oxygen, the air, and the memories, the roots, you
know, like the tree roots, the plant roots, that's how the brain system is kind of designed.

(22:18):
So we're getting into the history into the root causes of all of this. He's tapping into
all of his medicine. And as he works in with that darkness of whatever it is, everything
that he's been carrying, because we do carry our histories with us. And now there's light
there. There's love, there's compassion. All those medicines that I just named. And we

(22:46):
all have that inside of us. And he's standing on ground on rock on Turtle Island. And then
he announces his name. And his even his voice changed. He's very calm. And, and he loves
his name. He finds and he feels like, I know who I am. So now, so now he worked first with

(23:09):
I, we, and then returned to I because I now can connect and reconnect with community.
The first I he was disconnected. In the we he's connected to everything and everyone
and even even what happened before he was born. And going to I, ah, this is who I am.

(23:36):
But the I is in connection is in relationship with everyone, all my relations. And, and
he felt a lot better. And he left. So now I had a debriefing with with the elders and
with the women. And what the women said when when they were praying, and they looked at

(23:57):
the wall, they said there's this big eagle that that was there flapping his wings. And
they said before you even gave him that name, we knew his name. We heard that name. So we
knew you were going to give him that name. And I was like, Really? I was just so impressed

(24:19):
with that. Because when I was part of this, it was like me watching me doing this, but
it wasn't really me. I don't know if you can understand that. But and then when the elders
talked, there was this one elder, he was already in his in his 90s. And he was shedding some
tears. And he said, I remember when I was a little boy, he said, I remember when I was

(24:45):
a little boy, my my great grandfather, he said he used to do ceremonies, he used to
do healing. And what you just did there is something I seen my great grandfather do,
when he was helping people and he was doctoring. So how could I do something that I've never
done before? But yet, this elder validated it. He said he's seen it before. If I've never

(25:14):
seen it before, how could I even do a ceremony or a doctoring that I've never been exposed
to? Because it's that strong spiritual connection. It's very powerful. Because what we do today,
it comes from a someplace inside of us. It comes through our DNA. I was merely a passage

(25:43):
or a vessel to do this because that's what it felt like. I'm watching myself do this,
but I'm not doing it. I'm, I'm walking this. I'm also an observer. But at the same time,
I'm a guide and I'm going through this with this young man. And, and then what happened

(26:07):
after that, people in the community would tell me, Oh, you're a medicine man. And I'd
say, No, I'm just a social worker. I just help people. I just do what I can. They said,
No, you're a medicine man. And these, and people would come to me with their regalia,
their, their sacred items, and they would want to bless them. They would bring their

(26:33):
tobacco to me and they would say, you gave this name to this young man. I want my name
and you give me a name. And I was like, well, I don't, I'm not gifted like that. And, you
know, I got a lot, I had received a lot of requests there. And now here's the community

(26:55):
healing piece. Now, when the elder talked about, he watched his grandfather do this
when he was a child, his great grandfather do this when he was a child, he said, we lost
our way. It was after residential schools came in. And now we were too afraid to practice
our ways. And he said, what I learned today, and what I want to tell my community, he said,

(27:22):
we have to return to our way to help people. So to me, that's decolonizing our approaches
to healing. We have what is called scientific research, and it follows a certain procedure.
But we also have spiritual research. And it also follows a procedure very similar to scientific.

(27:51):
And in a good scientific research, it stands the test of time. And what I just told you,
what I just shared with you, it stands the test of time, because it came from way before
my lifetime, way before even this elder who was in his 90s already before his lifetime.

(28:16):
It came through all those generations like, and it's, and it's valid, it's reliable,
it's evidence based in spirit. It has all the same elements as a good scientific research
report. It just has a different way of being shared. Because with scientific research,

(28:44):
you need to have a tangible document in front of you. In our way, we sit in a circle, we
share stories like this. I cannot give you a detailed analysis of everything that happened
in that in that day, in that moment. Some of it I don't even understand. Because it's

(29:07):
not for me to understand. But this young man, he understands it, because his life changed
moving forward from that time. So to me, that's decolonizing. And to me, he was also holding
the history of colonialism inside of him. I don't know if that makes sense. But that

(29:32):
makes a lot of sense. Yes, yes. That was so powerful. So beautiful. Yeah. You know, and
so much in there. But what I heard, and I'm hoping that the non indigenous people, we're
all indigenous, but in this moment, there's this, you know, when we talk about reconciling
humanity, we're talking about how do we bring this knowledge in a good way, share it with

(29:57):
the people, because the colonized, like this, it's happened to all of us. You specifically
talk about a community. And you know, maybe, you know, we're assuming an indigenous community,
these communities that you work with that, you know, are in remote communities that don't
have what we have in our urban world. So they're already marginalized, they're already don't

(30:17):
have everything. But really, they, they have everything, you know, when they when they're
returned to their culture. And so this is what I learned from watching you and just
listening to you. I'm remembering all of these times I've been in the space where you're
practicing and in that moment with the people, you're not you're not listening to their voice,

(30:37):
you're watching their body, you're watching them, you're in that that essence and spirit.
And so kind of sticking to our dialogue here, and what we're trying to explain to people
is how now do we move forward? And how do you share this knowledge with the with everyone,

(30:58):
the people who are doing this work, this social work and are not indigenous, because we know
that there's, you know, there's this stigma around what's indigenous is indigenous and
appropriation and, you know, how in your practice and because you do have a program beginning
in 2024. And happy to say that grandmother's voice is supporting, you know, helping bring

(31:21):
bring this to the mainstream, you know, to the Western medicine that's, you know, trying
to figure out how do they embed indigenous knowledge and ancient wisdom into this system
or integrated or work alongside. So how how do you see that happening within your, you

(31:42):
know, your training or practice that you're bringing forward to society?
Well, one of the messages that is pretty constant, I always share is that we all come from a
land somewhere, every one of us, who's ever sit in that circle in that audience, or they

(32:07):
are participants or trainees as part of a program, we all come from a land somewhere,
we're all indigenous to somewhere. And we all have that connection, that spiritual connection
to land, because it is part of us, it is who we are. Some people have activities that strengthen

(32:31):
that spiritual connection, like for example, up in the up in the Cree nation, they have
what is called the goose hunt, that's part of their culture. And, and anytime I'm doing
a workshop or training or whatever, and if there's a flock of geese, or even a loon
goose that comes flying by and he, and he makes his goose call, I lose the whole group

(32:56):
because they're going to go outside and they're going to look in the sky and they're going
to start making a goose call, you know, that's to me, that's the cultural cues, the cultural
cues, and that defines who they are as a people, who they are as a nation, and their activities
culturally and that connects them and binds them. That's a very powerful and spiritual

(33:19):
connection. But if you, but if we look at spirit in a different way, some of them are
traditional, some of them are Anglican, some of them are Protestant, and that doesn't really
unite them that basically, you know, create some problems. But when they're practicing

(33:40):
their cultural spiritual ways, it's connecting them. And we all need to find that inside
of us. So part of training is having people go through a process of introspecting, who
am I? Who am I? Where do I come from? Where is my land? What are my teachings that have

(34:01):
sustained me, that has helped my community, my people? Where do I come from? And even
if it's, you know, whatever side or whatever position you're in in society, whether on
the land or whether on a boat, we all can walk this path together. Because we all come

(34:24):
from a land somewhere. And, but it's to acknowledge that and to find and to build strategies in
addressing those things, instead of having those issues of divide and conquer separate
us and keep us separated. We need to find that power in in each process to work together

(34:46):
to move forward together. When I look at the history of Indigenous people and Canada, it
is a very complicated history. And, and we need to look at that history, whether it makes

(35:09):
you feel comfortable or uncomfortable, we need to look at it. However it affects you
or however you think about it. It's a it's an opportunity to go through a process of
introspection. How, why is it hitting me like this? What is it about it that's hitting my
gut that's hitting me in the body? What is it about this information? And it's to examine

(35:37):
that because it's to reconcile that within oneself, within that self. And then are you
going to take a new position, a new position in how you do the work? Because I think it's
always important that we position ourselves in a way, in a good way, as they say, to do

(36:01):
it in a good way. So that we're, we are helping people and that we're not continuing to create
this process of colonization and but to move forward and to change things to the way that

(36:25):
people understand their world. There's a lot of different exercises, there's a lot of different
teachings. And in the program, I would supervise everyone in how they're doing the process.
You know, to look at when beliefs get in the way, what are those beliefs, because it's

(36:49):
up to that person to reconcile them to look at differently. One question, this professor
of mine, he asked us, would your parents lie to you? And of course, we all said, no way,
no way, my parents would never lie to me. And but as we discussed it, and as we went

(37:15):
through a process of introspection with it, I realized my father did lie to me. There
are things that offer to me as truth, which were not based on truth. He did lie to me.
But what was the intent of those lies? There was to protect me, to help me. But also, why

(37:36):
were the lies there? Well, because somebody else lied to him. Somebody else didn't really
teach him the truth of everything around colonialism. And, and he truly believed those things. So
he passed it on. And so he lied to us. So we really need to look at that and explain

(37:57):
and ask ourselves. Everything my parents taught me. Did they lie to me too? And probably the
answer would be yes. But was that lie intentional or non intentional? Was it, you know, what

(38:18):
is it based on? And can you challenge that? Because it becomes our belief system, we need
to challenge that. So in the in the program, you're actually getting your own therapy.
You're actually doing your own intergenerational trauma type of therapy. You're looking at

(38:42):
your own family systems, your own community, your own way of being. And to look at what
is it you need to adjust. But you're also learning strategies in helping people heal.
We are all spiritual beings having a human experience. We are all that's those spiritual
beings. It doesn't it's not owned by indigenous people. It's owned by all people where they

(39:08):
are all spiritual. And we can work in those ways. But if but if I share something that
comes specifically from my people, I want I want people to acknowledge that. Just the
way I acknowledge Oh, this is what I learned from the creation. This is what I learned
from the Mohawk people. I would acknowledge that. And I wouldn't take it on as my own.

(39:37):
Just like in any kind of when we're doing literature reviews, and if we use some of
that information, we need we need to cite it. Right. So so we also must do that, because
there's also a history of appropriation, you know, our ways being taken and stolen, and
somebody else putting their name on it and saying, This is my original thought, this

(40:01):
is my original model, this is mine. But yet they had taken it from indigenous person and
not giving them any credit. And I think that helps that would help to, to build some, I
don't know, accountability, but also some value in, in, in our ways, because there is

(40:24):
a lot of value in our ways. Yes, thank you so much.
Amazing. Yeah. So there.
I also want to say this other thing. I also had a few managers take the program. And they

(40:44):
loved it. Because as a manager, they have employees, and sometimes those employees need
support for the work they're doing, but also the emotional impact that might have on them.
So it's good that they that they have this training, and that they're able to provide
that kind of supervision to their employees, even they are not therapists. But I've also

(41:10):
had non native managers come in and take the training. And it could see how sometimes the
the people that they're supervising might on it might unintentionally be applying those
colonial ways and reinforcing them. And when they see that now, they help their workers

(41:36):
to approach it in a decolonizing way. So then they have the rules to change organizations
or change the way the work is being done. Because colonialism affects like you said,
every part of society, it's in policies, it's, it's even in day to day interactions, like,

(41:58):
like for example, there's this, there's this woman who, who, who, who came to me for, you
know, because she was very frustrated with child and family services. And she was dealing
with a not with a native child and family services agency. And she was a foster mother.

(42:19):
And her, she was taking care of her, her, her niece and nieces and nephews. And, and
her nieces and nephews would call her grandma, grandma, because that is culturally appropriate.
That is like we do not follow all the time the nuclear family system. Where, oh, no,

(42:44):
that's your aunt, that's not your grandma. So, so the agencies was, you know, giving
her the right act. You're not the grandmother. You're the auntie. You're not the grandmother.
And so even the manager said, you're not the grandmother. You have to stop that because

(43:04):
you're confusing the children. But she's right. She is the grandmother in our cultural way.
So, so this is what I mean. The belief system as you were saying. Yeah, that belief system,
but also, you know, the nuclear, the nuclear family system versus the cultural family system.

(43:33):
And the roles that people play. Thank you. I think that's a good place to wrap up our
conversation. There was such wisdom there, Dennis, and we will share the link for the
course in January that grandmother's voice is facilitating and really grateful for your
time and your energy. And I love the story about the young man and how his, how his voice

(43:56):
changed and his eyes changed and, and how the medicine that the elements are within us.
If we are able to, to access them and, and, and hold each other in community. Yeah, I,
yeah, I just, I have to just, you know, well, I always have to say, see ya. But so much,

(44:18):
so much wisdom is correct. And I think that it's time. Why aren't we in a time? This shift
of consciousness and people were here for a reason to live, live life in a good way
and joy and love. And, and everything you spoke about Dennis, I wish we could put on
the largest world, you know, screen and scream it out to the world because it's, it's, people

(44:48):
are hungry to know how we heal and how we return back to community to support each other
because we are this, this time, I hope that we can look back at this video and, and a
year and feel that, that we are changing. The world is changing into this, this new

(45:08):
beautiful world. And it's with people like you who devote their life and time to helping
others on their healing, their own healing journey. So now for always saying yes and,
and sharing knowledge and, and yeah, I look really forward to supporting my grandma's

(45:30):
voice, look forward to supporting what you do in the future and hope that, that everyone
will walk, walk with this wisdom of supporting each other. You know,
we're home. Thank you. Thank you.
Blessed be. And thank you everybody for listening to Reconciling Humanity on HopefulTV, or

(45:54):
sorry, Hopeful Radio, Skyward TV, and whatever other platform that you're listening to us.
May your path to mental wellness be spiritual and fulfilling. Blessed be.