#45 - Tribal Pride and Prejudice: Understanding superficial practice and actual practice. - Tribal Research Specialist: The Podcast

Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Shandin Pete (00:00):
yeah I know about all that. I know all that. I

(00:05):
know about all that.

Aaron Brien (00:06):
Yeah, I know. Yeah, I know.

Or if they don't know they're gonna go ask some
weird uncle or something. I'llgo go ask my uncle but he knows
all about it.

Always an uncle.
Yeah.

Always

Mongo Mongo shot a real big buck Yeah, the real big
bucks

oh yeah uncle Oh yeah. Every time man I know your
uncle you didn't do none of that

beat your uncle

can cap on yeah get that thinking cap on.
ordered up myself full cassettedeck where it can transfer tapes
to digital. So I had the

nice

yeah. I got this big sack of tapes from my dad's
that he held on to for manyyears and he's got some lot of
recordings in there man someCrow Fair recordings from 77
bunch from haze singers. I don'tknow what year whole mess from

(01:43):
ke IO. That some old tunes fromfor Hall? Probably about 200
cassette tapes. 200 cassettetapes. Too much tapes.

Too much.

I'll have to have them

too much

employs the mole tape splicing techniques because
some of them are busted, youknow? You know when they split?
Right you are you're you weren'teven alive during the tape era.
Era at the splice a tape for

40 years old.

Well, you're not getting that excited about all
these tapes. You're kind ofdull.

I spliced the Public Enemy tape. Twice the
Public Enemy tape in my life.
I've spliced the very firstmusic I ever purchased of my own
was a tape and it was it wasBlackstone. But there's Yeah. I
can't remember for the shame.

(02:52):
Oh, yeah. I always tell thatstory where I got per cap
scrolled where they gave me alittle bit of my per cap. I ran
over to a stand. Yeah, and Iseen a Blackstone tape and I
bought it based on the cover.

Oh, yeah,

I bought it

had a buffalo skull painted up. He's got to
have that. You don't matter whatthe group is. It's got some
feathers on it. Looks kind ofcool. That black in black and
orange was sort of like incolored in the 90s you know?
Black yellow. Yeah, you had ablack and yellow stripes. That's

(03:30):
cool.

Black and yellow black in you.

Yeah, yeah. If you run out of ideas Yeah, so yeah,

your tape your tape. I still have a box of
tapes in there. They're actuallyin a shoe box. How cool would
that be if they were in LA gearshoe box

that would be cool. That'd be really cool

actually. I'm really tempted to find a tape
deck for like my my feet pickupmy feet truck view in there but
I want to find a CD and tapedeck just in our house my CDs
and tapes there. It's

one of them jobs where you you know you get the
old tape deck. You don't mountit. It just it's just lays in
the middle and it's it's splicedin with like some speaker wire

and you know car battery here pick up battery
when you speed up there was athere was a cool run in the late
90s Where Walmart had some likepretty inexpensive like car
stereo stuff and it was calledoh she was called but like you

(04:47):
can buy the packages of likewires and oh it was really
inexpensive but, man we was likewiring everybody's frickin Ford
Rangers. yeah we thought we werecool you know cuz like I don't
know if you remember people wereinto amps and like oh yeah could

(05:09):
have like big speakers but tochampion amp that could push
them to push them yeah. Oh man Istopped picking up man I want to
get a floor amp things like Imean even to like the little
fuses that go with the amps andoh yeah what were those things
called this that they werepurple like the color scheme was

(05:32):
kind of like golden purple blackto stab it was a Walmart brand
of CD players tape players thewires boxes

yeah I don't remember how he would

you would brag on like your speed like did you
have a

yeah

and jobs yeah fourteens falls gates

for his gates Rockford Fosgate

and you're in your base tape Sean Dean's base tape

yeah yeah he got Cubase tape it's got to have
some genuine on there

that was kind of like my yeah I was that I think
I'm the age where like CDs arepretty much my whole life but
they were like they seemed likehard to access Oh yeah. Because
now I look back like Nirvanalike nevermind I was I was an
eight or whatever when that cameout yet it came out on CD but I

(06:42):
don't remember ever seen the CDtell. I was like getting high
school. Yeah. Yeah, but thetapes were everywhere.

No Yeah. tapes are easier to take care of you know,

they're in gas stations.

It could get Waylon Jennings best hits and in
the old gas station rememberthose? Remember those TV
commercials? You know rocket tothe 90s you get like eight
cassette series of the best ofthe 90s

Come on baby. Let's do the twist Yeah, and then the
song names come up

yeah the song names scroll by yeah and yeah,

and here it's like Cat Scratch Fever

rock Do you familiar favorites like
Best of stadium hits stupid

state stadium every Rose has its cowboy sings a sad
song or something like thatright yeah

that's it

well, mg Music

Oh yeah. I still got bad credit from that

from except yeah RCA 30 tapes for us Penny

Yeah 30 apiece Yeah 30 tapes for a penny then
they keep sending you tapesevery month and charging you

like like the day everything that was gonna like
be successful like yeah I'mgonna send you free tapes and on
the honesty systemyou can send check our money or
Yeah, Virginia

cod being sent to your doorstep
well listen to this tune. Ihaven't previewed it so I don't
know what's in the sunlight.
Just check it out.

Yeah, check it out.
Alright, check it here we go.

Unknown (09:59):
Guys Hello

Oh, blew it air blow that lead
was already had it didn't haveit and everybody seconds yeah.
Yeah. Some old tunes

I mean class Class classic classic elegance classic
and and that I will thenstudents from that time so I'm
going to say I'm going to guessthis in the set early 70s late
60s Maybe

that'd be my guess Yeah. Late 60s early 70s Yeah,
you don't hear it like thatanymore?

No, so one thing I like about them older are our
dance the way the songs arecomposed. They're like real
repetition rapid tissues. Yeah,repetitive and they're almost
like chante kind of. Oh, what doyou mean? Yeah, like play that
song again and think of chantlike think of a chant. Okay,

(11:31):
play it again. Play at least

what kind of chant like a monkey just

kind of think of like like no like marching in
like a marching like just thinkof marching and think of a think
of this repetitive like chantlet's play it and like hell

no, we won't go hell

no split family no

for force for reform was just all right. Yeah.

Wait and kind of think of that marching Chanti

the march that's just the beat though. I think

know the song Wait a song.

Alright, the song

Jack stellina so I know why he does that though. I
can tell why. What. So you'vebeen there when you're singing
songs with the lead doesn'tmatch the verse. Yeah. It's like
it's it's hard. So his his theway he's trying to lead it?

(13:05):
Yeah, it's probably a littlemore natural. Actually tell the
song sounds the verse becauseit's kind of its own thing than
the verse comes in with thatkind of. Hey, you know, yeah,
we're like, the lead is almostkind of its own thing. So if it

(13:26):
was me, and I didn't know what asong and they passed me the lead
I probably wouldn't did. He didhe all he does is he jacks, the
beginning of the verse. Justtakes that for the lead in.
Yeah. And so he kind of I couldsee it in my head, like when a
singer messes up a lead. Yeah,kind of look around and you fade
out of your lead. And then thatsinger will always come in and

(13:50):
pick you up. But

yeah, yeah. But, you know, man, those are the
hardest ones when he justlearning the song. You can get
the lead pretty quickly. If it'slike the rest of the song. You
kind of know. Yeah, I don'tknow.

That's kind of what I'm getting at. Yeah, like,
yeah, it has a little bit of adifferent composition to it.
Yeah. Yeah, yeah, I like it.
Man. I love them all ourdancers. In fact, if I had to
say like, when it comes tocruising music, in terms of
native music, like Yeah, PAschool, or like, straight tunes
are cool and like grass dancestyle songs are cool, but that

(14:29):
you can also kind of get like,played out on that, you know,
but like, our dance tunes arepretty much always cool.

Yeah. Yeah. You don't hear much anymore. You

know, you don't in fact, the best old Dance
Recording I've ever heard. Whatis that? Six ago Ramblers
recording it but they're notcalled Siksika Ramblers. It's
just as Blackfoot I will dancesongs.

Oh, yeah, but

pretty much I haven't been yet old woman. yeah
and achieve in my case a killerrecording now like even this
quality of the recording veryIndian house ask. Oh yeah, but
it's not an Indian houserecording man. So if anyone
wants to hear good ol dancetunes in clarity Yeah, it's the

(15:17):
best that's the best recording Iknow of. But then sound chiefs
back in the day they have theyhave some killer recordings of
Yeah, of good legend singers youknow from all over

the classics. The classics. Pretty good man. My
glasses. Well, it's a goodepisode

(15:52):
stuck in that loop, man. Yeah.

Oh, man. It happens.

Switch on talk about

whatever you got, what do you got? What do you
got?

I was reading through this thing. I was
reading this deal just a secondago about trade. I don't we're
not gonna talk. I don't know ifwe want to talk about trade. But
I was looking at some of theitems that used to be of trade,

(16:27):
in particular related to thehorse. So the man Dan gave a
horse for the plumage of aneagle. That was a trade, one
horse plumage of an eagle.
Sometimes the man Dan would giveto horses for a feather cap. I
don't know what the feather capconsisted of in those days. And

(16:48):
then

probably like the same ones on why fish juniors
cream man

that had dots apparently also valued a single
set of eagle feathers. I'massuming that's a tail. Yeah.
Eagle tail feathers. For onegood buffalo hunting horse. That
was sort of a trade. And thennow I wonder. Oh, go ahead.
Yeah, no, no wonder what wonderaway. I wonder if those are

like circumstantial in the moment like, yeah, people
are trading what was recordedwith what they just saw for that
deal. Yeah. And then they'rekind of recorded as like, Oh,
this is what they trade for. Butwhen really it's probably like
situational. Yeah, and I kindalike yeah, you know, I would
guess stuff ethnographers did,became kind of like gospel for a

(17:47):
lot of people. Yeah. Yeah, itdid. And there's a lot of tribal
people that would never admitthat they see some of that stuff
as gospel. Like, yeah, read itand be like, This is what we
did. And I'm like, I know whereyou got that. You know, my
grandma told me I'm like,

I know your grandma.

Grandma didn't know friend Boaz.

So it has some crow references here to 10 Can
weasel skins alone would bringone horse 10 weasel skins. For
one horse among the crow.

Well, could be

very well. Skin shirt and leggins. Wait
garnished, further garnishedwith human hair. And porcupine
quills was worth one horse?

Hmm. Would people trade their scalps?

I don't know.
Maybe this

was someone.

Maybe it was more just trim, you know, like when
they were trimming their scalpup to put on a stick. You know,
I got that leftover hair. Throwit on a shirt be

very. I mean, your guess is as good as mine when it
comes to this, but I also Idon't think it was this, like,
strict, you know?

No, I'm sure there was some variation. Well, yeah,
I mean, you see it today. Yeah.
You see a lot of variation. Alot of copying a lot a lot of
inter tribal exchanges ofstyles. Yeah, it's whatever is

(19:40):
hot, you know, whatever.
Whatever the contest calls for Iwas what

I was at while runs above and our last episode. Oh,
yeah. His daughter sweet 16birthday party. Oh, Yeah, it was
like, round dense. Yeah. Justlast week. I stepped outside
visiting with a friend of mine.
And I was like, you're justtalking about whatever is kind

(20:13):
of in and hot right now. So like10 years ago, somebody wanted to
trade a ribbon skirt forsomething, they probably
wouldn't have been able to getwhat you could get now for it.

Am I wrong? You're not wrong, you're not wrong.

Yeah. Are you nervous? Are you nervous of
where I'm going?

I'm not nervous at all. Not one bit. Because it's
the truth

is driven skirts, all of a sudden, I've taken on
this slight miss a call like itis. I mean, they're borderline
Amish, you know? Yeah, like,it's good. Yeah, good. I like
the idea of occasions wherepeople should dress up out of
respect for the moment. Youknow, I do like that. I like

(21:02):
that. Yeah. Just when we kind ofadopt this like notion that
these things are hold more valuethan they probably should, you
know, right. So we're like,going back to the trade thing. I
we tease but I mean, the truthis, is there was a long time
there are ribbon skirts are notnew. Right. Let's they're not.

(21:23):
They've been around for a while.
Yeah. As long as the ribbonshirt has been around. Yeah.
very least. But we all know thatin 1996. Nobody cared about
ribbon skirts.

No, not one bit.
No, no, not then a variation

of that kind of ribbon skirt idea has been
around with like those easterntribes for man a long time.
Hundreds of years, you

know, Oh, yeah.
Yeah. Nothing new.

Nothing new. So the value of them. So now if you
were to treat them now, youcould get far more than you
would have got. So I imaginedhorses and things like that.
Yeah. Whole different value. Andyou know, like, early on when
the when the domesticated horsecomes around a little more, and
that dates debatable. So we'renot I'm not going to do that

(22:15):
here where I could care lesswhen it came really, but came
early. It was of more value,probably.

Yeah. No, I believe it. I believe it. Yeah.
So whenever these things arerecorded, apparently in 1805.
Well, here's the date. 1805.
Some Salish folks exchanged onehorse for 70. Or at Elk teeth.
With Yes, you know, like thatmight be some operational.

Oh, honestly.

Yeah. You froze up there. froze up. You're freezing
up. You got this weird face. Youfroze up. You say it again. Say
it all over. But you froze up. Ican't hear one word you're just

(23:18):
saying man. Like

I didn't say anything.

You did as he going off.

I started talking and then you said you froze up
so I stopped.

Oh, maybe I was hearing myself.

And I didn't say nothing after that. And then you
just kept shaking your head.

Okay, say it again. 60 7080 Lt. lt will say
he was gonna say something aboutit.
Turn your camera. turn yourcamera off.

I don't think I did. It's off.

Okay. Now I'd say it again. One horse, try to
start over 6070 elk t 1805 1805.
But yeah, that was probably afair trade. Ah, nice. Saddle
horse. Nice little cotton horsemaybe 6070 elk teeth? Yeah. I

(24:25):
could see that.

I would say so.

Yeah. Yeah. Yeah.
So that's the deal, though. Thisis the deal that you're talking
about is this danger thathappens? And we've talked about
it. I don't know how many timeswe talked about it. But we see
it often. Is this. This idea ofthe about the past how the past

(24:54):
was? I don't know we're notWhere did it Where the heck did
it? Did it go wrong? Where inthe heck did we all think that
we were these? Like, I don'tknow. Some weird, romantic
version of what we used to belike we were some. I don't know

(25:18):
what you know I'm talking about.
Yeah.

Oh, yeah.
Romanticism. Yes. Oh my,

we talked about talked about it in detail what's
going on? Here? All right. Whatdo you see? Well, the your
internet keeps timing out, justask

me ask me straight up?

I don't I don't gotta ask I don't have one. But
this is this is it? This is thedeal. One, okay, so I get this a
lot, I get this a lot and youhear it? It's it's in the
literature everywhere indigenousknowledge is going to be the

(26:15):
answer to climate change. Yousee that a lot, right? Like
indigenous knowledge is theunderstanding of from indigenous
peoples going to help to savethe climate crisis. And you also
hear this message too often.
That indigenous knowledge is,is, well, we talked about the

(26:40):
holistic part, but this one isalso always attached on to it.
Indigenous knowledge passed onfrom generation to generation.
This, this intricate knowledgeof the land passed on from
generation to generation. And myfirst thought always is, well,

(27:03):
that was probably true, youknow, two 300 years ago, but
today, we had, of course, a hugefracture in that in a way that
we lived in, we don't reallylive that way anymore. And our
our parents didn't live thatway. And maybe even our

(27:26):
grandparents, and possibly ourgreat, great grandparents. So
then it makes me question andwonder, well, what are they
really talking about? What dothey want from us? You know,
when I talk about indigenousknowledge, and the climate
crisis, especially when we'retalking about land, land based

(27:48):
things, you know, when most ofus just sort of live like, the
rest of the world does, youknow, we we got jobs and we're
not out trapping and trade inanymore. You know it. We're not
in every day to survive.

What, what do you what are you getting that here?

We're not digging up bushels of bitterroot.

I want you to just come out.

Well, I want to know what you just say it. This
is what I wanted, I want to knowis how in the heck, how do we
how do we get across to our ownpeople? The reality of what,
just the reality of things?
Because we're because I bet youyou put us you put one Indian

(28:41):
dude in a room full of whitefolks, and he's gonna hammer it
up, man. He's gonna live it up.
Yeah, yeah. All this knowledgewe have of the land. All you
know, is Yeah, generations andgenerations ago, I have all of
that it's in me, you know? Andit keeps going. When you know it

(29:08):
needs so if you take somethinglike hunting knowledge, you
know, right hunt, hunt, theknowledge of hunting, you know,
we jump in a truck, probably andgo drive in the mountains and
just like any other person, youknow, find that find the, you
know, the tracks or whatever,follow them and just like
anybody else, you know, it'sjust

you mean you we you know, sit there and communicate
with nature to

looking for broken branches, sniffing, sniffing in
the needles and looking for theshape of the clouds to guide me
to the right, the right ravine,

grandmother Moon guide me to my kill

Yeah, so I I see this disconnect between what
people on the outside thinkabout us. And then also sort of
how we think about ourselves inrelation to that, like, we want
to aspire to be that because Idon't disappoint nobody. I think
maybe I don't know. That's the Idon't I don't understand. Well,

well, no, I think I think we say knowledge is passed
down. And we always say it'sdone orally. Yeah, there's a
huge portion of our culture inour history in our ritual custom
practices that are passed downorally. But if you're going back
to being from those times,you're speaking though, most of

(30:42):
our knowledge is passed outthrough practice in culturation.
Like doing. Yeah, so this thiskind of notion that we're in
this constant state ofstorytelling, man, it's like not
true at all. I mean, yeah, therewere times of sit down, we're
going to tell a story, but mostof the time, like, like, just

(31:05):
like, if my dad was gonna talkto me like about welding, or
some something he was doing,like something he was doing
regularly, like, when I wasgrowing up, I'd be sitting
there, and it's not like hesaid, Now, son, I'm going to
tell you about welding. Now, hejust would say, like, if you
want to just like be talking toyou and be like, oh, man, that
that looks like a pretty goodweld. They did. And this is how

(31:25):
you get a good weld. This is howyou run a good beat. He was
sitting there like going Sunday.
I'm gonna sit there and I'mgonna teach you. I'm going to
tell you the story of a good howcoyote gave us a good bead. You
know? It's just like that. And Idon't Yeah, I

don't want you to sit on the floor sun. On I'm
gonna sit in this chair. You sitright you have

to give me a like or son dim the light. You get a
backhoe son? No, I don't thinkit was that way. I think that
like knowledge amongst yourfamily was a lot of times passed
down through practice. And weshould never forget this. That
practitioners knowledge and nonpractitioners knowledge,

(32:11):
although there's value in nonpractitioners knowledge, man,
that practitioners knowledge isalways the one that one you go
with? Oh, yeah. Yeah, you know,and I really learned to, to
value this in my time living atflathead, because I can say

(32:32):
this, because I don't livethere. And I'm not a member just
just outside looking in. Inoticed that people who are in
the culture, what quote unquote,the cultural authorities were
always non practitioners. Sotheir, their approach to passing
it on or to talking about it waskind of real distant, even in

(32:54):
the way they spoke. Yeah. So itwas always like we used to do
that are they don't do it right,or blah, blah, blah. Not once
ever saying like, well, let'sjust go watch them, do it. The
ones that aren't doing it. Let'sjust go watch him do it and see
if it is right. They wouldn'teven know if it is wrong. They

(33:14):
don't go. Yeah, yes, going offwith this kind of weird notion
that it's somehow what they'redoing is wrong. So I learned to
really value the practitionersknowledge, the people who are
actually doing now, I'm notsaying this is where people
would probably misunderstand meis, yeah, you can definitely
learn from people who justobserved in their life, or who

(33:36):
just have stories that werepassed down to them, there's
still a lot of value in that,boy. Yeah. And in many cases,
because of culture loss, that'sthe only stuff we have. But I
also think that's where that'sbeen adopted that kind of like,
we sat down and passed downknowledge. And that's partly
because the last 120 years hasbeen that and it's had to be

(34:00):
that it's had to be the sitdown. I'm going to tell you
something. Yeah. Not saying thatthat didn't happen before, but
most of the time, the approachis different, you know. So like,
for example, like today, we'retalking me and some other
people, we're talking about thecrow story of large boy in

(34:20):
spring boy, yeah. When springboy was thrown into the spring,
and he he became a fish, right.
So then his dad tells hisbrother to get some toys, boys
toys and put them by the springand then to prepare a sweat
lodge. So they build a sweatlodge. And, and they, they kind

(34:40):
of coax the spring boy out ofthe spring, and they captured
him. And this is a long story,but they just did capture him
and they throw him into thesweat and the dad pours water on
the on the hot rocks to thatboy's burned. He's burned and,
and. And when he opens the door,he sees that his boy is not

(35:05):
official anymore, that is a boy.
Now, in that moment,practitioners knowledge was far
more value than an oral lesson.
That dad didn't say go captureyour brother, I'm gonna pass
some knowledge to him. I'm gonnasit him down and I'm gonna say,

(35:28):
Son, you're not a fish. I don'tknow why you think you're a
fish. This is why we're notfish. This is what coyote Tada.
So whatever the thing is, right?
He took that, boy, he threw himin the sweat, and he burned his
ass. And the truth is, is thatsometimes practitioners that the

(35:48):
practice of something is thefastest way to learn it, it's
the most efficient way to learnit. And I'm sure that Boyd never
forgot about the sweat. And hesaid, if you're ever lost, and
you ever don't know who you are,you do what I just did. He
didn't tell him to say, Go andask them for another story. He
said, You liked that fire, youhit them rocks up, and you burn

(36:11):
the shit out of yourself. Yeah,because the act of doing those
things, is preservation initself. And so when I teach my
boys about the sweat, I don'talways sit there and go, son,
sit by me. I'm gonna tell youthe story about this. And this a
lot of times, it's just kind of,it's coming out with the with

(36:32):
the actions that are happening,you know? Yeah, it's not man.
And I imagine that in the past,it was that way. So this idea of
romanticism though. And thisidea of like telling being the
storyteller, I think it's kindof adopted from the non Indian,
which is kinda like, the petstore. The collector. Yeah, the

(36:55):
person of authority is standingat the front. Yes, the one
passing and it's typically aguy, right? Like, it's really
ever a woman. Yeah. So I thinkthis idea of holding court is
kind of is kind of a foreignconcept. And now again, there's
no absolutes in native culture.
So that means there's definitelytimes for that, you know,

(37:18):
there's definitely times forthe, for that part of the thing,
but we're talking about thedaily man. And, yeah, I just I
see it so much in my work inpreservation and consultation.
And yeah, I see this, like,playing up to that expectation
of being that all knowledgeableand being afraid to say, you
know, I don't know about that,than we ever told to me. I don't

(37:41):
know. I never participated inthat. I don't know what that is.
Yeah. And like, there's thisfear, kind of an anxiety of not
knowing.

Oh, yeah, here is,

so what? So if we could just get like Indian
people to say like, for one,it's okay not to sell yourself.
It's okay. Not to not to knowsomething. You hold value in the
knowledge you do have, butyou're expected, I think there
should be an expectation on allnative people to go and seek

(38:13):
knowledge. Yeah. What do you dowith that? It's not my control.
And it's anybody's but I dothink we all have a
responsibility to say, and yousee this, I'm kind of going off.
So I'm sorry. But why sorry?
Well, I don't know. It's fine.
My podcast. Oh, yeah. See, thiswas Indian names. Because let's

(38:39):
just face it like language iswe're losing language or losing
the practice of using certainthings. So kids will get
received names. And then wedon't hold parents and those
children accountable saying thatyour name, it's your
responsibility than to know it.
And to learn it. When somebodyasks you what your name is, you
should be able to say it. No, wedon't do that. We just kind of

(39:01):
say like, oh, what so and sonamed me. So they probably know
my name, and then just go tothem. And there's this constant
pushing of responsibility andsomebody else. Yeah. Yeah. And I
don't know. I don't know whythat is. And that's just an
example. I mean, it we do thatwith a lot of things. And I
think we use excuses for a lotof things. We want the

(39:22):
knowledge, the romance and allthat, but we don't want the
responsibility of practice. Andso the ultimate form of
preservation is practice is todo it but nobody wants to do
that because that requireseffort. Correct requires
kindness. Yeah. Oh, and that's atough one man damn were hateful
like there's people hateful

Well, yeah, yeah.
So right if

you want to Yeah, if you want to be responsible
for for ceremonial life, arecalled For knowledge for sacred
object, you have to be a kindperson. Now, that doesn't mean
there's not a time to bedeliberate, there's not a time
to hold your ground. But there'san approach that you have to
take to those things out ofrespect for what you're

(40:16):
carrying. Yeah. You know, andthat varies. I know that varies
with tribe and with with objectand with rites and ways and
things like that. But for themost part, it's all kind of the
same. Like, even with old warmedicines, they were used to go
and fight in battle, but therewas a respect for that medicine
itself. I'm going to I, I knowthe power of what I have, I'm

(40:39):
going to say nice things topeople. Yeah, have A, B, and C,
I'm going to think good things.
I'm not going to wish bad onpeople, you have to be nice, you
know, I was successful becauseof this object. I'm going to
give now I'm gonna give topeople, I was lucky to have
this. So I'm going to givethings away the redistribution
of wealth. The problem, man isour system is so flipped upside

(41:02):
down and backwards and insideout that like, there's a fear of
cultural responsibility. There'san anxiety that comes with it.
And with that, comes aninsecurity. And the reaction to
insecurity. And fear is alwaysanger. Yeah. So now you have
this entire group of people whoare culturally insecure,

(41:25):
culturally incompetent. And thennow their approach to say, hey,
that whole generation that I'mtalking about, which we call our
elders now, yeah, that's them.
They don't, I mean, nodisrespect, but a lot of them
don't know. So when they'reapproached to know, there's an

(41:47):
insecurity in them, so they'rethe same, you know, I don't
know, they feel like they haveto step up to the plate. And
hyper focus on one or twoelements that they do know, and
then turn that into somethingbigger than it is. Yeah. Oh,
yeah. You know, yeah. And, and Ifeel like that's contributes to

(42:08):
the showmanship that contributesto the romanticism. Another
thing is that just flat out wewere taught it, because when
when the dance ban was lifted inthe 1930s, late 20s, it was for
tourism. Yeah, was forshowmanship. Yeah. So so when

(42:29):
that we were given permission,so there's an entire generation
that pop their kids unknowingthat yes, the time you do it is
one white folk around. Changestations for when Fourth of July
happens? Yeah, whatever, youknow, yeah. And so then that

(42:49):
generation teaches it to thenext and then it becomes once it
hits that first generation thatman that's it's enculturated.
That's heritage now. So now,when a guys like you, and I come
along and say like, you know,that's not really the way we do
it. How do you argue that whenit was their grandparents and
our great grandparents that say,Well, my grandparents started

(43:10):
this, they taught us this andsay, Man, I get what you mean,
like, I get what you mean, likeyou learned from your elders,
but the truth is, your eldersdidn't know a damn thing. And
sometimes, neither did mine,right? Yes. That's all hard
fact. Yeah, except in this allthis work is that we're now in a

(43:31):
generation where all of thoseelements play a part. It's no
longer just about, like learningfrom the pre reservation people.
Yeah, our situations are kind ofsimilar. On our races, when,
when, in terms of like, theamount of culture loss, or the
amount of people and things,some of the demographics for a

(43:52):
long time are real similar inboth tribes until I would say
until within the last 50 years,your reservations change quite a
bit. But prior to that, it wasvery similar, like demographics,
socio economic issues andencroachment, because of our dam
and our river and because ofyour dam and your river, real
similar stuff happening, youknow, yeah, so like, I think a

(44:15):
lot of those issues play thesame. I kind of rambled and I
apologize, but I hope it madesome sense, but I just see it a
lot. And it bothers me. I feellike we sell ourselves, you
know, like, yeah, like, themodern form of tribal
prostitution is culture, youknow. I mean, I hate I hate to

(44:38):
say it, but we do, man, like weplay up to that expectation of
it. You tell people that we'rewilling to do it, you know, and
fully. I've seen many situationswhere I've been at meetings and
they'll say, Aaron, would you dothe blessing before the meeting?
And I said, No. Yeah. Because Idon't believe in that. Part of

(45:00):
it. I believe in prayer forsure. But how we do it at these
meetings? I don't believe inthat. And there's a reason for
it. I have a whole theory behindit. Yeah. But there's never a
shortage. There's never ashortage of native people that
won't step up to the plate atthose meetings that will say,
Well Pick Me Pick Me. I'll doit. I'll do it. Oh, yeah. And

(45:22):
then it turns into this selfaggrandizing thing that they do
if they want to. And it's like,Man, I should I'm never going to
tell somebody what their beliefsare wrong. But I will criticize
approach for sure. Yeah. Yeah.
Not saying my approach is rightto I'm open to criticism, too.
And you have to be some so yeah,it's sometimes it hurts, man.

(45:44):
You know?

Your ideas are dumb. Everything. Now was dumb.

I mean, you know, you're, you're probably right.
I'm sitting in a hotel room inBismarck, North Dakota, like. I
mean, some of it is, I'm justbored out of my mind, you know?
I don't drink I don't gamble. Idon't I don't like walking out

(46:16):
in the hallway with trunks on.
That's the deal breaker rightthere. So anyway.
No way, man, dude, I have someself respect, man. So anyway,
that was my rant. And now I wantto hear your thoughts. Your

(46:40):
thoughts?

Well, I mean, of course, you know, you and I
think the same, which is, whichis probably not great for, you
know, exploring things a wholelot. But I think he broke it
down pretty clearly. And theprobably the biggest thing is
this, that that insecurity. Andit causes a lot, a lot of

(47:04):
problems, it causes a lot ofproblems, that fear of not being
able to live up to this, thisoutside idea of what you think
he ought to be, and how youought to know something. And
you're completely right, thatthe response to that insecurity
comes out in this sort ofdishonest overcompensation of a

(47:29):
few things that you know, ormaybe the misrepresentation of
things you think you might know,and, but the thing is, I don't I
don't know, what's, what's theanswer? And it's not, it's not
easy. It's not a it's not a it'snot the, I mean, I don't even
know, I don't know. But we as a,as an academic, we're constantly

(47:55):
challenged with that idea of,you know, we get it from all
angles, well, we want to roll wewant to indigenize, the
curriculum, we want toindigenize science, we want to,
you know, don't want toindigenize all these Gosh, darn
things, you know, in most of us,if we're pretty honest about

(48:16):
things, we would say, Wow, Ididn't know I don't know how to
do that. I don't know, I don'tknow how to do that. But willing
to try to try a few things,figure it out. So when you're
completely honest with folks onfrom the outside looking in
there, they're kind of a bitbaffled, you know, when you say
Oh, I don't know. They're like,Oh, man, what I was on a panel

(48:39):
in one of the questions, thefirst question the person asked
me was, how do you indigenizethe curriculum student, you
know, and I looked them right inthe face? And I said, Well, I
don't know. And they gave methis, like, complete this, this
total disappointed look like Ithought we were gonna get
something out of this Indianguy. And I didn't do this. This

(49:01):
is completely deflated, youknow? And then so I had to
further explain, Well, this isthe reason why I don't know.
And, and sort of along the linesof everything, you said, there's
this, there's been this wholethese, these errors in time
where things have been extractedfrom us. The loss of all this,

(49:22):
and I tried to hit hit on allthese points, you know, when we
talk about the transmission ofknowledge orally, that, you
know, if that was the thing,it's been disrupted completely.
You got people who don'tpractice their ways no more. We
just where we live like everyoneelse. But we live in a certain
context that allows us to accessthat knowledge if we if we so

(49:45):
choose, or even to access towhat might be left of sort of
the things that could producenew knowledge, which was how
we're privileged to have accessto that, but some of us choose
to do it and some of us choosenot to do it. That was sort of
my answer. And then you got totake that, if you choose to
engage in it, then you got tointerface it in this odd, odd

(50:09):
the structure of of education,which does, it just doesn't
clearly fit. But that's that'sthe job we had to do. But I get
a lot, I get a lot of that.
Especially when I read any sortof literature about indigenous
matters, I try not to becritical of it, because
everybody's on their own pathwayof learning. And I appreciate

(50:30):
when folks are just upright andhonest about it. Like, for
example, you know, some willsay, I'm a reconnecting
indigenous person, I don't knowthese things. I didn't grow up
like that, but I'm reconnectingthat's alright, I get it. I know
where you're coming from, inthat way, but some of it is yes.
This grandiose and playing up tothe to what ought to be? What,

(50:53):
what people think they ought toget out of native person. But
the answer, that's what I'mlooking for, what's the answer?
And I kind of step back a bitand think about it very
critically. You and try tounderstand it from the, the

(51:14):
minimalist perspective of, Iguess, sensory data, you know,
what, what do we see, feel hearor touch in is that different
than some non Indigenous person?
I don't know if it's thatdifferent. But I think if you

(51:36):
talk about it from apractitioners standpoint, so
the, the indigenous practitionerhas sensory data about the world
that's refined by this advancedunderstanding of the context in
which it's placed in. So this,this person can take data in

(51:59):
evidence. And he can pick outthe sort of the higher order
evidence, the thing that willresolve higher order
uncertainty, and they can makesense of the things that they
see within within this veryparticular context. Whereas some
outsider don't matter who it is,could be another indigenous
person, you know, like, someonewho's really good at high 10.

(52:21):
And as an example, you know,just to romanticize ourselves
some more, you know, it could beanything, though, you know, it
could be bookkeeping, I don'tknow. But they, if they're
really good at it, they knoweverything about it. And when
there's a sort of someuncertainty that creeps in, they
have the tools, the higher orderevidence to untangle it, and

(52:43):
make sense of it. That's what Isee. That's what I think that's
what I see. non Indigenouspeople think that we can all do
that, that we all have access tothat. We all employ those tools.
And we have this way that we cananswer the the climate crisis by
just I don't know, like we can,we can just do it, and then

(53:06):
we're supposed to do it, youknow, it's a string.

Oh, yeah, I forgot we were talking about climate.
No, we weren't

given that example, as an example. Okay.
Now, just as an example, that'sjust one example. Well, I guess

you gave a couple of Yeah, with like curriculum to
like, there's the answer for thecurriculum question, or the
answer for the Christ climatecrisis are for me, for a lot of
my work. It's like, theindigenous approach to
archaeology, like, what is that?
And it's like, man, you can onlyput feathers on something for so
long before you just say, youknow, what it's just archeology
is just the idea that maybe wehave a different view of the

(53:42):
world and like, we're just gonnasee shit different. I don't
know. I don't know what it is,man. But all I know is like, I
can wear a ribbon shirt. I cansmudge you off. Like,

you don't go out and do a dig in a ribbon shirt.
And then expect to havedifferent results. No, but,

man, but I'm gonna be honest. And I'm gonna get
hate for this if people actuallylisten to our podcast, but that,
that's what happens. That's whatsold. Yeah, that's what sold to
everybody. And it's like, on theone hand, to me, it's like,
well, kudos to you, then. Yeah,I'm not going to stop any native
person from making money, orfrom figuring out a way to just

(54:22):
to just do it, you know, butyeah, at the same time to you're
not going to get me to put on ashow for anybody. And it's
almost become like my thing,like what people know me for
like, Yeah, I like to talk. AndI like to visit people. And in
the right situation, I willshare a lot of things that I've
learned over the years. Yeah,and but I'm not ever I don't

(54:45):
feel like I'm ever going to puton a show. Now, you're not
saying I haven't been a part ofthat because I know from
experience I know fromexperience where I've been
tokenized I've beenromanticized. But I've also when
I was Well, I won't I'm not evengonna say when I was young
because shit man It happens allthe time where like you get
caught up in the moment, youknow what I mean? Yeah. And like

(55:08):
but that's definitely not mylike approach man to be like I'm
going to put a war bonnet on andgive a talk. Now we got to we
did like you and I, I don't knowif you remember this but twice
we sang for Roan in high schoolgraduation you remember that? I
remember that. Yeah. One time wesang. Just like I think it was

(55:33):
like me you and Anton Paul andsome other guys are seen and we
sign a good man like just handjumps, stood up saying our tune
whatever they'd like the nextyear. Do you remember? We were
Warbonnet? Did Yeah, withMichael fram boys.

I thought that was at law school. Or it was

at the law school thing. Yeah. So maybe one year
was? Well, one time was thrownin and one was at the law
school. Yeah, but do youremember that? Like, the
response was like, waydifferent? Holy shit. Like we
were war bonnets. And it waslike, and just for the record, I
don't even own a war bond. Soit's not like, Mike had to

(56:15):
borrow me one of his but in themoment, I don't even know why I
said we should do it. I think itwas like for Native kids or
something. It wasn't the lawschool graduation, was it?

I mean, I thought it was just, yeah, um, I don't
know for sure.

Maybe it was, but we sounded good man. To me, to
me. Those people didn'tappreciate the level of singing,
like we sound a good. Like,they're just looked at the
Warbonnet. And they're like, Oh,my God, the word bond is, you
know, and I'm like, I don'tknow, that might have been the
last time where I like, didsomething like that. That's

(56:53):
yeah, that was over 10 yearsago, wasn't it?

That was quite a while ago, might even been more
than 10 years ago.

Yeah. And like, that's the closest thing I can
remember to doing something likethat. Yeah, I'm sure I've done
it like in other people'sperspectives, where they're
like, oh, what one time one ofmy relatives accused me of being
a show off. They're like, youalways like to show off. And
then my cousin was standing nextto me. And he was like, you're

(57:24):
talking about this guy? Becauseyou're talking about like, kind
of the Indian thing. And I'mlike, Yeah, I might meet as like
me. And they're like, yeah, andhe was like, You don't know him
then dude. Because he's like,the anti like, he'll shut you
down. If you're trying to, like,do that kind of stuff. He's
like, I'll walk off. I've walkedout of rooms, while on the show

(57:44):
started. I'm like, No, dude, I'mnot doing this. Not because I'm
righteous. But sometimes they'relike, real cringy Oh, yeah. And
I just can't do it. It's kind oflike to be like, watching native
rappers, like I just can't.
Native. I just get like, it'slike, man, more power to you. If

(58:05):
that's your Yeah, you're intothat. But like, I have a real
hard time with it. Oh,

how many words rhyme with frybread? Oh, I

know. And per capita check, you know, it's
like, I just can't do it. So

I put a check. Rub your neck
Oh, you're going off, man.

I know. I'm sorry.
Stop, reel it

in. Reel it in.
Now, it's really it's true man.
And the you know, the the answeris just through and I don't
know, I don't know a betterword. But I don't mean what I
how I'm saying it, but throughthrough education is how it

(59:04):
changes, but not education in aformal sense. But education back
in what you said at thebeginning in the in the
practitioners sense. You know,to I know under there's a group
of people in there, they'renever under radar. They they
never post videos of themselvesdoing stuff on on social media.

(59:26):
They don't, you know, put theTwitter posts that says I'm
excited to announce that I'mdoing such and such whatever.
They just do it and they don't.
They don't really not concerned.
They're in a way that sort of ajokey wording on now. They're
humble about it. They do it. Andif you ask them about it, they

(59:47):
tell you, they invite you to doit with them. They don't and
there's never expectation thatyou have to give them anything
is this just this plain value ofwanting to to pass along the
truth, but those people are fewand seem like in very far
between. Because it takes timeyou know, to be a practitioner

(01:00:09):
in something takes time in it,you don't need to write a grant
for it. You don't need to createan LLC for it. It's it's it's
part of your life, you know,it's part of your life. That's

Aaron Brien (01:00:26):
yeah, what you're describing to me is like when we
when we had John John on thepodcast, and when we were doing
the IRC stuff back then andyeah, and he came and talked us,
though his approach was that,like, when it came to culture is
like, at the end of the day, yougot to just do it. Yeah. The
grants, the incentives, the allthat that comes later, like, if

(01:00:46):
it is comes at all, yeah, but atthe end of the day, you're doing
it because that's your people.
That's your belief. Yeah. And Ifeel like the approach to
preservation of language andstuff. Yeah, it's kind of this,
like, catch all thing. Now,let's just do it. Let's just do
it, you should get involved.
When it's like, you know, at theend of the day, though, it comes

(01:01:07):
down to people, you have tobelieve in that, that you have
to say, that's my way, that'sthe way I am. I'm doing this
because it makes me whole, orwhatever the thing is, you know,
and we've almost, we've turnedlike culture and language into
like, rehab too. So like, it'ssupposed to fix everything. And
so now it, it's like a turn offfor people, you know, yeah. Man

(01:01:30):
that I don't I mean, it cultureis there. To use it. It needs to
be used in all situations, butlike, it's kind of like, if you
grew up in your parents alwaysthreaten you with the cops, you
know, I'm gonna call the cops onyou. Or I'm gonna, you put a
claim that you're not listening,I'm gonna go the godson like,
then you you're 16 years old,and you don't like the cops, and

(01:01:52):
you know, you've never even hadan interaction with them. So
like, a culture is the same way.
Like we use it to likediscipline. We never say like,
well, this is also how youthrive. You know, like this, is
these these these are tools? NotNot for any one reason, but for
all reasons. And yeah, like whenwe talk to crows, we'll talk

(01:02:14):
about the sweat lodge or thepipe or whatever, they'll say,
dimia dimia. That was the dimiaand that the sweat is for
survival. This is how I survive,or was it dimia This or if it's
the BiPc in Chad dimia orwhatever, you know, whatever
that is, that's, that's, wedon't just say like, it's not a

(01:02:38):
recreation, like, how we treatit now. It's not a trade you
learn at school.

Shandin Pete (01:02:48):
One on one. Yeah.
And

that's almost we've almost turned it into that, you
know, yeah. And so of course, ofcourse, the result is going to
be this highly disconnectedpeople who just use it for like,
utilitarian for like, monetaryreasons and like, everyone's a
goddamn artist now and fashiondesigner. I mean, I know that's

(01:03:13):
harsh, but like, at some point,don't you got it, you should
know how to beat because yourkids need to be dressed. That's
nothing to do with. It hasnothing to do with me one to
like, put my shit on display orwhatever it is, you know, it's
and then if you could do that,man more power to you, but you

(01:03:35):
can't be a badass beater. Andthen your kids have wax shit.
You know what I mean? It's gottabe about them.

Got this real nice, baby Yoda medallion. But
my kids got some pleather mark.

Can we stop with the Nike swishes, man. Wait, it
is

2023 to

get it we get it you like it man. Like what shit
man? Like I don't want to see a40 year old man with a big old
Nike medallion. If you ain'tsponsored by them, I need you to
settle down on theadvertisement.

You're carrying some hate today. This felt like
a like a therapy session foryou. I'm not on your chest.
Dude, I'm

on when I'm on when you let it

all out, man.
That's yeah, I'll stop. Oh, no,no, there's more than there is
and it's more than it's this.
Yeah,

I'm a hater

Well, no, it's it's frustration. You know,
there's a level of frustration.
And it comes down to how youwant to. Well, I don't even know
if it's this. You know, youthink about the The things the
things that you love to do the,the cultural things that, that
you do that follow a traditionthat you're trying to, that

(01:05:08):
you'd like to see. Continue on.
And, you know, there's a lot ofpeople who are, who engage in
that, and they're, they're partof it, they're part of that
belief. And that happens, it'sin that sort of, in the
undercurrent of, of indigenouslife, you know, you know, you

(01:05:30):
know, the people, you know, thenpeople would, because you talk
and you talk about the samethings, sort of the same issues
keep arising in, but what's onthe surface, that's where I
think where we have trouble. Andit causes sort of causes some
trouble for us in a way throughthrough misrepresentation. And

(01:05:53):
so the work that, that we'resort of getting asked to do like
you and your work with historicpreservation, that stuff gets in
the way, it muddies it up. Andin my line of work and
education, academics, you know,there's always have to do some,
some repairing of ideas. And,you know, I what I think it

(01:06:16):
does, I think this is one of themost damaging things that I
think anyway, is it causes thisgreat separation between
between, like non Indigenous andindigenous people, they get this
idea that, because they read itor can consume it all the time
is that we're so vastlydifferent in the way we think

(01:06:38):
and do things that we have, wehave this sort of special gift
and power ends up in some way.
And when people buy into that,then they begin to start, they
start to act differently fromother people. But in the end,
and the thing I always try tofight back on is that no, we're
not that different. We're alljust playing all humans, our

(01:07:00):
brain chemistry, and everything,and art, or Oregon's are all the
same. And we have an ability tothink in many different ways,
not just holistically andlinearly, we employ all these,
all these assets in the brain,to understand the world. But I
think the only difference thatwe did that we do have, and this

(01:07:22):
goes across across any culturalgroup is context, the context of
which in which we employ allthose human skills, somewhat
different. And so all that stuffon the surface kind of gets in
the way it gets in the way itputs this image in the minds of
people on the outside of how weought to be and how we ought to

(01:07:44):
act. So the practitioners, yeah,I mean, they don't get
considered much in the progressof indigenous things. Not all
the time, but oftentimes, it canget ignored. But I think they
don't care. I think that's wherethey want it to be. They're not
concerned with interfacing withany of those things. That
they're there. They don'toverlap. They're that the non

(01:08:05):
overlapping magisteria. Oh, ifyou remember that discussion?
Yeah. So that's the thing. So itcreates this frustration, and I
get it. And it's something thatwe have to manage? You know, and
we have to say, Okay, well,yeah. You know, at least they're
doing something or Oh, yeah,that's good that, you know, the

(01:08:27):
least they caught on this fewthings. But, you know, now
they're kind of bragging aboutit. And that's not cool. But
whatever, you know, who am I tosay? So when does that stop?
When does it stop? When does itbecome our responsibility to
tell somebody Hey, knock it off?
Quit doing it? I don't know.

I don't know, man.
We're so sensitive,

man. Yeah. So since but I think this podcast
is

some avenue to that. Like, I mean, these aren't
just our views or personalviews, but I think they come
from a really relatable aspect.
Yeah, like, you and I, I mean, Ithink we were always given some
sense of culture, but to saythat you and I both came from
ultra traditional families, andthat we were just kind of born
into like, a bunch of shit.

(01:09:18):
Well, that'd be false, man.
Lilly, you had to learn how tosing. I had to learn how to
sing. Yeah. Yeah, it's not likeI had lined up 15 uncles that
were all champion singers. Inthis scenario. I'm going to
teach you I had to put theeffort in I had to learn how to
sing. And I can honestly saythat I've seen with some of the
best singers around and I'veI've I've been accepted in a lot

(01:09:41):
of ways by them you know, andthey never once said like, oh,
you weren't you didn't youweren't born with a drumstick
you know? It's like well shitwe're not all like well, like
wall runs above when it comes tosingle was very privileged, but
he knows And you could tell hehas an appreciation for it,
like, take it for granted. Andso, to me that's different. So

(01:10:04):
when he starts talking aboutthis stuff, it's not like a
showmanship thing. Like youcould do there's there is an
appreciation for it. Yeah. Butit's also like when it comes to
that world, that's what heknows. And yeah, I would not
questioned him over otherpeople. So I think our podcast,
in a lot of ways can be a civilapproach to people hearing at

(01:10:27):
least a perspective that willmake them question their own.
Yeah. And

yeah, I think

I, I, I've been very fortunate when it comes to
like, not only crow ceremoniallife, but like, even like your
people. Blackfeet people, I'vegotten to see a lot of things
that most people don't get tosee. And it wasn't because I was
selling out. I think it wasbecause I was being who I am.

(01:10:59):
Yeah. And I think peopleultimately appreciate that.
Yeah, and so in, they just, Iwas real fortunate people just
took me and said, Come on. Yes.
All right, you know, and I neveronce was trying to be like, the
center of attention, or like,Oh, give me the songs. I want
those songs or show me how to dothis. No, man, I just kind of

(01:11:20):
went along for the ride andlearned what I could and, and to
say that those things have aneffect my life would be like a
lie, you know, so. But I had tolearn it. From nothing. It took
effort it took having to standthere and wait, having to set up
chairs, having to start firesfor people and having to cook
meat having to just be the peonor the Gopher, and I just loved

(01:11:43):
it. I just enjoyed it. I likedbeing out there. I like being
around those kinds of people.
And eventually they're gonnasay, hey, come sit over here.
Come sit by me over here. Prettysoon. You're either in the front
but that's never like the goal.
Like but it just seems to belike

your brown nosing.

Earning Yeah, maybe brown nosing. I don't know. But
I never started saying oh, Iwant to I want to Yeah,
different dance. So I'm gonnakick someone's ass. It was
really just like, yeah, everytime I'd see people I'd visit
them and act normal, like justnormal. Eventually, they're an

(01:12:25):
airline. They're like, come up,you know, come up. Yeah. Yeah.
And it's like yeah, I thinkthat's what people at the end of
the day so people got to do. Yougot to put your pride away. And
you got to start from the bottomlike everybody else. And just
like any sport to like, youwrestled you wrestled for a long
time you're not born shooting adouble leg takedown like not us

(01:12:48):
you know, you have to getsmashed a lot before you're good
at it.

You might never be

and you might never be good at it. You got to accept
but you might you might learnthat that outside singles your
jam or an ankle picks your jambut it starts with that blast
snowball like you got to learnit you got to learn to change
levels and shoot Yeah, but ithow you learn it's not for you
as you're gonna get smashed likeyou're gonna get smashed that's

(01:13:19):
it it's okay not to know people.
It's okay not to know.

Yeah, that's the message man. It's okay. If you
don't know and you're justlearning and that's cool. But
don't don't exploit don't letthem them crazy ways sneak in
you know where you feel like youand it's it's part of what

(01:13:45):
happens to you know wheresomeone learns a little bit and
then all sudden they're they'reusing that as a tool to shame
other people you know? Like oh,I know this now I'm gonna put it
out there shame other people fornot knowing it because a call ca
easy it is a couple how much Iknow man you get me on negative

(01:14:06):
to God dang it. Got me talkingI'll go I'm getting frustrated

guess

what, wait a minute. Before we end I want to
let's do a little Patreon shoutI can put on the end here. Okay,
do it. So I'm gonna go throughthis list of our Patreon
sponsors. Starting from thebottom. We got Rachel holster.

(01:14:56):
Man. With us four cents. 2021beginning of 2021 helping the
show out. We've got more Xena jwith us also since 2021. I read
that right. Yeah. You know, youknow any of those folks.

Rachel, Rachel follows me on my indigenous
archaeology.

Nice day shout out. Shout out. Give her a shout
out.

Hey man. Thank you, Rachel. Yeah, some of you

that is heartfelt.
Ryan Swanson. Ryan Swanson hasbeen with us since 2020.
December. Cool. It's awesome. Hestuck with us a long time. We've
got some new ones. Some newfolks. We got Jacob, Jacob. I
think Knutson after correctly.

(01:15:51):
But cool that just met up herein Vancouver. Pretty cool guy.
had a little chat come visit.
brought over some gifts, thatlittle exchange of ideas. So
yeah, shout out to Jacob outthere. Keeping it real. He does
some good weaving. Fingerweaving. Oh, yeah. Yeah.

Nice Weaver.

Yeah, I got that we've that deadly we've. Okay,
Julian Peterson with us sinceDecember 2020. To read on, you
know, Julian, Julian Peterson.

He might be one of my indigenous archaeology
followers. That name soundsfamiliar.

Oh, yeah. I know who this is. I think we had a
couple chats on the Instagram. Ithink Oh, him. So he might be
one of your maybe? Well, Idon't. I don't think we've met.
We've had some chats. And Ithink even gave some commentary
on some of our shows. My ideas,etc. Right on Julian. I think
Jason free oz. I think that'show you say it. FREIHAG. I don't

(01:17:00):
know how to say that. I thinkthat's right. Since March 2022.
Right on Pardner Paard. Andthen, Heather. So Brett bene, I
think I'm saying that right. Idon't know. Send me a message.
Let me know. With us sinceDecember 2022. Yes, sir. Then a

(01:17:21):
longtime sponsor, of course, Mr.
Lafave since November of 2020Oh, holy cow. That's awesome,
man. Thank you longtimesponsors. Yes. Longevity.
Longevity means a lot. It meansa lot. Tearing up. Now I'm not
anyway. Amber. Amber weaselhead. My assistant cousin, April

(01:17:44):
2023. pitching in awesome. Shedoes some art work there. If you
can look her up online. Maybethrow a few dollars her way.
Amber weasel hit Google her up.
And then of course, we've gotLouella Louella be? I'm assuming

(01:18:05):
that's a brand. Because that'swhat email?

Yeah. Thank you, Lulu. She

works for me. Just texting you.

Yeah, she's texted me a picture of a dog with a
Carhartt jacket on

crepes. She has been with us since December.
2022. On and off.

Yeah. Even been a guest. Oh, yeah. Yes. Yes.
Somewhat almost like a co host.
Even an episode or two?

Yes. tried it out?
Yeah.
Yeah. Since 2022. Then we gotsome. Let's see another one. A
brand new, fairly new January2023. Dylan shields rat on
pardner. Right on helping outthis pretty good. And then our
last Patreon sponsor, TravisDavis, with us since February,

(01:19:00):
since February 2021. Reallyhelping out man. He's this guy.
I don't know. I don't know. Buthe's been really sticking with
us. But that's what we got.
That's pretty good. Nice, man.
Thanks, everybody. And if you'reinterested in being a sponsor
course, click on the Patreonlink. Yeah, all those kinds of

(01:19:22):
things. That's cool. helps out.
Cool, man. Damn.

Good work. You guys are helping us.

Yeah. All right.
We're out. All right. Talk toyou later.

All Episodes

#45 - Tribal Pride and Prejudice: Understanding superficial practice and actual practice.

Episode Transcript

Popular Podcasts

Stuff You Should Know

Dateline NBC

The Breakfast Club

.css-15opob5{left:0;position:absolute;top:0.8rem;} All Episodes

.css-14f5ked{margin:0;word-break:break-word;display:-webkit-box;-webkit-box-orient:vertical;box-orient:vertical;-webkit-line-clamp:2;overflow:hidden;}#45 - Tribal Pride and Prejudice: Understanding superficial practice and actual practice.