#51 - Anti-Un-De-Colonial Indigenization Potluck: A cornucopia of gripes and thoughts - Tribal Research Specialist: The Podcast

Episode Transcript
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Aaron Brien (00:00):
Like the, like the pilgrims, oh, like, stuff like,
you know, they say Well, yeah,yeah, like we tell the real
story of things give me I don'ttell any story of things

Shandin Pete (00:15):
I haven't been to one Thanksgiving where anybody
has told a story aboutThanksgiving. Have you know

that's what I'm, that's what I say when they're
like, they're like, We don'tcelebrate Thanksgiving but in
the manner in which they'resaying that I don't know anybody
that does. I've never met anyonethat does be idle families to
get together and cook a turkeybut they're sitting there going
like, you know, the Pilgrimscame. What gather?

Gather on uncle is going to tell us about the story
of thanksgiving.

If anything is just kind of become this. Yeah.
Informal family reunion. I liketo call Thanksgiving pre
Christmas.

Pre Christmas.

Yeah, it's pretty Christmas. But no, I mean, I
don't. That's it's it's funny inthere. Like, we don't want to be
called nice Thanksgiving. I'mlike, but who's sitting there?
Like, am I missing something?

Yeah, you might be. I don't know. I don't know.
But I like it. When when peopleget uncomfortable who they're
not indigenous. They getsomewhat uncomfortable around
you asking you about about theholiday coming up? What are you
gonna do for the holiday? Youmean Thanksgiving? Yeah, yeah.

(02:04):
skirt around it. They want tosay Thanksgiving. Yeah.

What are you gonna do for that? Yeah, I do. Yeah.

We celebrate Thanksgiving. Yeah. Yeah. I
mean, I don't know. And

then in any person is, is they don't?

Yeah, maybe the bar is pretty low to celebrate.
Thanksgiving. You don't takemuch. Okay.

That's my point.
That's my point. Exactly. Whichday and it's like, yeah, I don't
think people are sitting aroundgoing. Gather around kids. Let
us talk about the history ofThanksgiving. I think people
just kind of like, throw theirpaper plates on the table. It's
more buffet style. I don't.
Yeah, I know. There's peoplesitting at the table and doing
like, maybe they voice whatthey're thankful for at the most

(02:53):
like maybe maybe yeah, maybe forthe most part they throw on that
boring parade or, or then, orthen they turn on the lions
because the lions are alwaysplaying. So I don't know. I

(03:16):
mean, yes. It's beautiful. Yeah,same thing with Christmas. I
don't know anyone. It's moreprevalent, but I know that.
Yeah, most people I thinkcelebrate Christmas is just kind
of another get together. Yeah,family and friends or whatever.
Yeah, but they're not sittingthere telling the nativity
story. I know I mean, thatthat's a little different

(03:42):
because I do know people dothat. You know, but yeah, yeah.
Circles are running

yeah, pretty goofy. Alright, so nobody's
nobody's volunteering. Whattheir favorite post Thanksgiving
leftover meal is. You've told meyours rice and Turkey. And oh
yeah, the ham. Now this is whatI like to do with the ham. Okay,
and I'm sorry I didn't while but

I know you're in Canada. So your Thanksgivings in
October?

Well yeah, we yeah, we double not celebrated
how Thanksgiving

you you boycotted two different holidays.

Well wasn't it wasn't a deliberate it was just
more being lazy, I guess.
Anyway, so the ham, double Cook,double cook the ham. So it's
already cooked, right? Yeah, Ilike to take that ham. Toss it
back in the frying pan. Get it alittle black. Yeah, I almost
like bacon, you know? Yeah.

(04:55):
Almost like bacon. Put that inthe in the sandwich. Off you go.
Good one well

bacon now now is referred to as Nikola rain.

Cool. Nikola rain.

I saw him today.
Oh, you did? Yeah. And billingsthat that power that. I know.
Yeah. Putting it down. Yeah, hewas there. I visited Walt. Yeah,
it's above. Yes. Former guests.
Yeah. I had a fella come up tome and say hey I like your

(05:32):
podcast. So that was

pretty cool. Nice.
Some random filler.

some rando.

Rando calorie Sian? Yeah

Dang. Randolph are really Lando. Lando. Lando
Carson. Yeah, man.

That's cool man.

As well as well on on the Facebook Live.

No, I'm seeing him. No, we got him wife.

Yeah, his wife asked a very, very crucial
question and I was hoping they'dbe on the live so they could
just ask it themselves because Idon't want to I'll let them ask.
Yeah. Yeah. The link was toseven one the cast

get them on Yeah, well, I don't know what he's
doing might be busy. I don'tknow. I think

he placed admins fancy because there's just him
and his son. Well,

they're probably out at Golden Corral. They got a
Golden Corral and billings stilltook the fam out the Golden
Corral. Got first you know, took

them took them to a royal fork. The king kings table
will

King say was getting stable? Yeah. Yeah.
Kings

kings table.

Okay, we got one question here. Oh, yeah. From
acorn. He says if you couldchoose a whole different meal
than the traditional turkeystuffing, etc. What would it be?
Zanya Thanksgiving lasagna? Whynot?

Yeah, that's what my kids and her mom did. Because
they had lasagna.

I mean, yeah.

I like lasagna.
Lasagna fun.

This is fun. I've never heard lasagna described as
fun. Is it fun to make fun toeat?

Not funny. It's like, it's like awesome pizza.
Oven pizzas. Fun to eat man.

Grapes. Yeah.
Yeah, right. I go. Yeah, yeah, Isuppose. Suppose I go with I'd
go with tacos instead of Turkey.
Go full taco bar, you know,

dude. Oh, we Okay.
All right. We went to agraduation reception. All right.
And you know, you know howIndian people it's like the same
thing at graduation orreceptions. It's like,
overcooked steak or whatever.
Short ribs, you know, like thesort of Yeah, and but we went to

(08:11):
a reception last. Yes. And itwas like, there was a taco

bar. Oh, oh. It

made me so happy.
Like, because I was like, I'mhitting the taco bar. Okay. I
mess around with fry bread. No,

no, no. What is it called? Oppression food. No. No
only oppression on

frybread guy man.

No, every now and then. I've said that before.
Yeah, you did pretty good. Yeah,cuz what the taco bar you can
go. I mean, you don't getthere's no limit. You know? You
can pile on all the meat youwant. You can. All the veggies
you want. Yeah, just go crazy onit. I love tacos.

I like the taco bar. I you know. I go to taco
bar. I think I'd go taco bar butlet's match on Sonya. So good.

Well, lasagna is certainly easy to do, right?
Yeah. What do you put do youmake lasagna or did this go by?

Okay, yeah. My live by myself. There's

no it's real easy to make them. Yeah, yeah. Amber
says what about a chocolatefountain? Yeah. Get out your old
fondue set. Remember the fondue?

flatheads No, no,

I think it's a Swedish thing.

Fondue man,

I still don't know whatever it is. But yeah,

I don't really know what it is. Okay, the other
thing is quiche de what's ishe's just like scrambled eggs.
Yeah,

just scrambled eggs. Yeah. I mean, as far as I
know. It's like an omelet in acarton. I mean, that's you can
get it in the carton, I guess.
Quiche in a carton? Yeah, it'sit's an omelet, thick omelet, I
suppose. Yeah.

And

anyway, let's give a little preview about what
we're going to talk about. Andthen let's get to it, man.

Okay, so what are we going to talk about?

I don't know. I was hoping you had some.

Well, I was saying that we should talk about that.
Potential public publishingthing. We should put some
pressure on that. But you don'tactually want to talk about
research? I don't. Yeah, that'swhat Cassie said, well, Walt's
Yeah. wife runs above. Yeah. Shesaid. She said, You know, you

(11:03):
guys talk about research andstuff. And then I said,
sometimes, I mean, she's like,Yeah, I mean, not really, like,
we kind of had this weird morelike, Yeah, we don't really
think about research all thatmuch. I'm proposing. Let me let
me read it. Let me read it.

Okay. Well, we I mean, we do but we talk about it
in a different way. Oh, yeah,for sure. For sure.

There was a call for papers for indigenous
archaeology. Okay. The theme isreclaiming, reviving, and
rewriting Indigenous histories.

This thing was ours in it. Yeah.

And it's abstracts are due by January 30. decision
will be announced by April.
final submission in July. Ifanyone knows anything about this
publishing world, it takes along time. Like it's it's not
quick. It's Yeah, it's mepersonally, it's not the the
best way to get your content outthere for like what we do. I

(12:03):
actually think our podcastprobably does more. Yeah, than
most journal articles. But wepropose a lot of ideas. We've
yet to put together rightoutside of the outside of that
my little part net grant or thegrant submission and stuff we've

(12:26):
read. We've yet to like put somedown as as what we are as as, as
tribal research specialist. We,yeah, we've individually both
have published, but I think it'djust be fun. It'd be fun.
Because personally, doingreclaiming, reviving and
rewriting Indigenous histories.

(12:47):
Yeah, we, that's, that's

sort of what we're trying to do

for cakewalk for us. Yeah, we talk we talk a lot
of smack about research. Wetalked a lot of smack while I
do. Academics, and we talk. We,we've mentioned pitfalls, and
shortcomings.

We bashed on getting Yeah, we bashed some
things strategically, though,strategically, but yeah, it's
just like the episode but thecount of the conference, you
know, we built up all theseideas that we might want to do.
And then in the end of theepisode, we said, what kind of
sounds like a lot of work?

Yeah. I prefer to just sit around and talk shit,
you know,

standard conference, and witness all this
over and over again. Yeah, no,but you're right. We are we are.
If I was sitting back andlistening. And I was on the end
of it. I don't know. Like, if Iwas the one doing the things

(13:59):
that were sort of clowning on, Iwould put a challenge out there
and say, well, let's see whatyou got then. Because we're
writing these papers. best wecan. And then we got these two
clowns. And whoever theyguessed, you know, knocking on
what we're doing, will show uswhat you got, then. What I think

(14:20):
this is this podcast is sort ofa it feels like an authentic way
to disseminate our thoughts.
It's not in writing and it's notin

German journal article site. People could cite
the podcast, they can enter istheirs, which I think

that's been done.
We've Yeah, we've been cited intwo papers. Not officially
cited, but we've been mentionedin a dissertation in a journal
article. Yeah. But notofficially cited. Because just
Yeah, cuz I don't think peopleknow how to cite podcasts.
appropriately.

They're just they're just not creative. You
know? Well,

I mean, you can look it up. There's there's a,
an approved method to citingpodcast.

Yeah, that's dumb.
Well, I mean, it's. Yeah, yeah.
So here's another thing thatI've said for a long time. And
yeah, I think we've talked aboutthis style guy. Yeah. So like,
you look at the way you you doyour work, whether it's an MLA

(15:28):
or Chicago or whatever, right?
Yeah, we don't we've neverdeveloped a Style Guide for
Tribal researchers. But see,this is my issue with it with
indigenous research method. Thisis like our legitimate
methodology. You mean,methodology? Yep. Okay. It
hasn't produced anything?

Well, I mean, some people would argue that No,
you're wrong. And I

want him to come on the show. Because, yeah, I
haven't produced anything morethan just the acknowledgement
that indigenous research methodis different methodologies is
different. But yet, like hard,like, yeah, product. What's the
product? Where's the format?
style? Where's the style guide?
Where's the? Where's like?
Where's where's a tested way ofusing this research method?

(16:21):
Yeah, like, where's this tested?
Yeah,

it feels authentic.

That feels authentic. That's not like dream
catchers. Nothing against dreamcatchers. That's not this kind
of hokey, romanticized versionof us. Yeah, not this like. What
did you say to me earlier? Iwon't say where you got this
from. But

what did I say? In

some native languages? The term for plants
translates to those who takecare of us.

Which one? Which language? Because if it doesn't
really that I want to know,that'd be cool to know.

That'd be cool to know. And then, yeah, that's
just just pretty much. Yeah, Icould say that. I could say
that. It's like, maybe thenuanced of saying, show me those
five languages and show me those20 languages. Let's break down
the words. Yeah, let's say whatdo they mean? What does that
that's cool to read.

That's interesting. I

just can't I just can't do well like this. I
should we should write a papercalled offered tobacco. Because
everyone thinks that's what youdo. Every for everything.
Awesome. Tobacco off. Yeah, nowit's Indian. Now it's Indian.
I'm gonna write a researchpaper. Before I do that. I'm
going to offer tobacco and

send it oh, he made the made the native
category by offering tobaccoYeah,

offering tobacco and it's like, do you even know
what that is? Not everyone doesit? It's it's not a necessity.
You can do a lot of things.
Yeah. It's like, but then whyare you doing it? What's the
question? You're asking? What'sthe thing? Yeah, like I don't I
don't know.

How does that map back to the question? Yeah, I'm

on a modern one man. Don Juan one

all right. This is it I want you to listen to the
song here. I just grabbed somerandom random one here. All
right, here comes coming at you.
Ah, crepes I close it down. Whata dummy Oh, isn't making me mad
has shoveling with thisstability gonna get mad? It's

(18:43):
making me mad. Get mad. I was somad. Where to go now. Here comes
okay. Get it on the highfidelity. Boom, here comes

(20:02):
Yeah, yeah, that's um, somepower I guess in Chicago. House
is a Chicago power. So I lookedthis up a little bit. Oh, wait.
Standard song. It soundsfamiliar. Sounds familiar.

(20:26):
Chicago Paulo 1987. It kind ofthe 87 sound you know, it is
sound. But I guess there's anative organization in Chicago
urban organization puts onPowell are used to I don't know
if they still do. I'd be curiousif they still do.

Interesting. This is. Was this one of your dad's
tapes?

Yeah. Yeah, no, no, I don't think I don't think
he went there. Or I could bewrong. Maybe he did. I don't
know. But 87

I'm not sure.
19 187 99

the year 19 187.

Yes. There's a cool tune. Like you say it's pretty
standard. But like, I liked themsongs that are like that. Yeah.

Yeah. Easy to sing. In a singular care. Yeah,
sound nice. You can kind of playaround with them with the beat
and the speed. You can make themdo many number of things. That's
what I like about simple songs.
Some are some are cans. Oh,

yeah. Many number of stuffs.

Many lots of stuff. Yeah.

Many, many. Lots of stuffs. stems, those songs are
always almost good sometimes.

Almost didn't know it.

Was the note but then I remembered

Yeah. Okay. So here's the deal. Yeah, we've
been, we've been ranting andraving for 50 episodes, but a
lot of things.
And we haven't really produced awhole lot besides some ideas. So

(22:25):
far water, some criticism? Yeah,fodder.

But, um,

I don't know, you think it's it's do you think
it's worth putting anything thatwe say? And our thoughts into
writing? Because I've tried thisbefore? I tried this before, but
I don't know what your thoughtsare. put these things into
writing, commit them tosomething that we can cast out
into the world on top of ourbroadcasting of this podcast?

Yeah, I mean, so I think it's worth it. But I would
say this, and I would caution usagainst this, to get to assume
that we can produce an academicpaper in the same manner in
which we're talking right now.
Would be tough. But I think wecan get close to it. And I think
that's the point we're trying tomake, like we can be academic.
Sure. Sure.

Sure. Just Just thought to sort of some words
and synonyms, and

then we'll just, we'll just put it up. But I
think I'm the paper. If we wereto produce a paper together, I
actually think the paper wouldin a weird way would be kind of
like, our our mission. That'sall it is. Yeah, this is what
we're striving to do. Here's ourexamples of how we're doing it.

(23:49):
Yeah, and the results it'syielding. I don't think we need
to get excited and be like,let's try to like outsides these
guys.

Yeah, yeah. Yeah, we don't wanna do that. Oh, no,
maybe

we do. You can you're pretty good. You're
pretty nice.

I mean, I'm not I'm not into that either. But so
this this was my experience

pissed homology

epistemology them off. I said it I said, Okay. No,
I've saw this is my hang upthough, when it comes to some of
these things is number one, Ifind out how difficult it is to
compress thoughts into a into acertain word count, which is the

(24:35):
nature of these type ofarticles. So the next the next
medium would be then well, youjust kind of got to read a book,
or you got to volunteer to reada chapter about a whole number
of things as difficult asdifficult to number two, yeah, I
find myself not being able toquite capture the flow of

(24:58):
thought Is that we have verballyinto written form, something
gets lost there. And I've read alot of things where I can seem
like I can detect that likesomebody's really onto
something, you know, they'rereally writing about something
that feels deep. And then itgets lost. It gets lost
somewhere, and then it becomessort of a function like a

(25:20):
functional piece rather thanthis kind of piece. That's,
someone's really trying hard tobuild this logical thought. And
it becomes lost. And I don'tknow why that happens. But it's
just writing doesn't follow themedium of talking. No,

no matter what I do. Yeah. And I think there's
probably some people that mightargue with us on this saying
that what you can but yeah,

for sure. And they should argue, yeah.

And I don't think it's, like I said, I don't think
we can't, it's just it's notgoing to be the same. Yeah. And
you're right. I've read paperswhere I'm like, all this is
cooled or under submitted, andit's like a cat. Like, it's
almost like the paper. can'tsustain it. Like, just the
nature of the way writing thingsdown. Yeah. Yeah. It can't

(26:12):
sustain that it's hard to, it'shard to I've seen people get
really close. And I'm not sayingI've ever achieved it. Right. I
wouldn't want to do that. Iwouldn't want to just know that.
Like, that's the same as it'salways been, you know? Yeah,
yeah.

That'd be boring.
Well, so this, this is some ofthe speed bumps I run into and
tell me if this you have thesame experience. So I'm reading.
I'm reading some indigenousscholarship. And you're gonna
get thrown at you many differentnumber of terminologies. And
some of these terminologies feelunresolved. To me, this is where
I'm visiting my speedbumps raninto so when I when I read the

(26:53):
word anything about whensomebody mentioned agency, I
pause, I think Well, wait aminute, what does that what do
they mean by agency? Especially?
We've talked about this, like,personhood for non human things,
like the land has agency? Ithink, Wow, no, I mean, yeah,

(27:14):
but not in the same way we thinkof agency. I don't think and I
don't even know, you know, I gethung up there. And I think,
well, this needs definition,does this needs more definition.
And the scholarship out therethat's available to define that
better? Is, is pretty surface.
It's just surface level. Likethere's no there's no evidence
in indigenous, like, in anindigenous way that says that,

(27:40):
okay, I get what agency isbecause here's some very
concrete examples. It's all verysurface stuff. And so you
probably can imagine some otherwords that come up, that also
cause these road bumps thoseroadblocks, right. Which one,
like, tell me, I'll say I got alist right here. I'm gonna see

(28:00):
if you get them. No, no, do Iwant to see if you know him? I
want to see I'm gonna see ifyou're thinking of

the same ones. The roadblocks for agency?

No, no, any, like any terminology that feels an
unresolved or undefined from anindigenous viewpoint in
scholarship today.

Agencies one of them. Agency sacred.

Sacred what does that mean? Yeah, there you go.
When I read that, I stop andpause. I wasn't on my list. But
yeah, sacred. What else do youcall on the call? Oh, my God.
Yeah. The call? colonize. Yeah.
What is it? What is the click?
Yes, zillions. Yep. That's oneon the list. I just generated.
Listen, man. wealth. Wealth isone that always hangs me up.

(28:53):
Yeah. Well,

just just to just

like, success is another one. As you're thinking,
yeah, success. It's another one.
Yuck. Because these terms getthrown around very loosely,
right. In order for indigenouspeople to achieve success, this,
this and this, and I'm saying,Well, wait a minute. Indigenous
people are, that's a lot ofthat's a huge group. Even if

(29:21):
you're talking about NativeAmericans, success, there's a
huge group, man. And those No,yeah, go ahead. Sorry, no, I'm
just gonna say and then thosegroups, you can divide those
groups of groups up into smallerunits. And even in those smaller
units, you're gonna have somestratification in there where

(29:41):
this term might mean differentthings. Okay, go Yeah, one

of the things too, like that's a good example of
like how we measure success.
Yeah. Um, it's hard for fornative researchers to admit that
the way We view, success,wealth, any of these things that
we talk about in research? Yeah,it's hard for us to admit that
our viewpoint is

very Christian.
Yeah, yeah. Yeah.

And so there's concepts that we bring up. That
are, that scares us in a way,there's an apprehension, to say,
the crown or so like, a goodexample, today, when I was
visiting with Cassie was we weretalking about how the idea of
elders the idea of, of anotherone, like, so we view elders as

(30:39):
kind of being the pinnacle ofknowledge. Yeah, but really, we,
we view, like if I, as a CrowIndian person want to bring
somebody in to pray for mychildren, or to ask for good
things for my children. Thefirst thing on my list is not
elders. Hmm. Yeah. You know,it's it's varies, right. So

(31:04):
like, like, my son's going towrestle this year, right? They
started practicing. I would goto somebody that had found
success in that thing. Yeah.
Yeah. Right. And I would go tothat person I would offer I
would offer him a meal. I wouldgive them some gifts. I would
ask them to make wishes for myson. And I'd be specific saying
we're asking you because ofthis. You found success in the

(31:27):
same thing that he's Yeah. He'strying to achieve. Yeah. So that
also means that it's not an agething. That could even be
somebody one year older thanhim. Sure. Yeah. You know, it
could be somebody who's 80 yearsolder than him. Yeah. Yeah. But
it's not just simply like, go tothe elders that concept of going

(31:49):
to the elders. Yeah. Nativebelief is go to the successful.
Yeah. And really the way we viewthat is the testing of luck. So
that also means what do youpossess? And that's where that
that's the clash, right? Peoplesay, it shouldn't be about
possession that shouldn't. Yeah,but it is a little bit. Yeah. If

(32:09):
we're staying true to the nativebelief. Yeah. How we view
successful people is the thingsthey own the rights they
possess. Yeah, and the positionand status they hold and
communities. That's, that's,that's definitely thing, man.
That's where it gets sketchy,right? So when I read these
papers that are talking aboutwhether it's academic success,

(32:31):
research, success, even justgauging things like that
knowledge, wealth, all this,it's all predicated on
academics, it's not on usbelief. It's in it really in
lines with the Christian pointof view of success, which is
blessing our blessed it is thepoor in spirit for theirs is the

(32:53):
kingdom of heaven. Right. Right.
Like he gives like, it's like,you got to be poor and
suffering, which that'scountered to even beliefs of
tribal people in our in ourregion, which is war D. How even
how your children are dressed?
Yeah.

Yeah,

your children look good. You like your dad. So your
kids dance and your wife dancesand I noticed that Alicia ages
some of her success as a as awife, and as a mother, and based
on the appearance of herchildren, right? Look, when they
go out and dance, they lookgood. And and she's got that
typical native, traditionalviewpoint, which is, let's fix

(33:37):
your hair. We can't have youlooking shaky, because you're
gonna say, Look, your momdoesn't take care of you. Oh,
you know what I mean? Yeah, theygauge success on that. So yeah,
parents, parents position,right. Yeah, these are all part
of being successful. And that'shard for people to accept. And I
know that's not totally what theacademic view of success is,

(34:00):
and, and and how it's used inresearch, but it's just an
example of like, how we're tiedto these to these norms that
aren't always academic, butthey're like Christian culture.
Yeah. Yeah. If we can't, if wecan't pull ourselves away from
defining one simple thing. Likethat. Yeah. It's hard to do it.

(34:20):
It's hard to do it with agency.
It's hard to do it withresilience. It's hard to do it.
Yeah. And methodology. And, andanother thing is, we're
impatient. Native researchers,in my opinion, are impatient.
Oh, yeah. So they don't letthings pan out. Like they don't
say let's try. Let's try it.
Let's try and fail. There'sthere's this in it. And granted,

(34:44):
it's not always from a goodplace, right? Yeah. There's this
need to justify our ownexistence within Academic so
when we do work, there's thisanxiety that comes with it that
I got to do it. I gotta be goodright away. Yeah. Yeah. And We
don't allow ourselves to fail.
So like, when I look at Te K,our indigenous research

(35:04):
methodology we, we like came outof the gate saying this is what
it is, instead of coming out ofthe gate saying this is what we
propose, I want people to tryit, give us feedback and say,
This doesn't work. This doesn'tcome from that we build on.
Yeah. But instead we come outand we're kind of like, I don't
know, it's got to be right.

(35:26):
Right now. That also got

to have the answers. Yeah, that's

also means those terms, those terms, we don't
challenge them. Yeah, we'reafraid to challenge?

Agreed, agreed and, and even even when you're
talking, even that idea of whatwhat it is to mean, the idea of
owning something. When we talkabout that, even that one's a
bit loose, because, I mean, wecan talk about owning of
material things. But when we,when we say, you know, success

(37:17):
is about the things that youown. That could that could be
taken in, in the wrongdirection. But it also means
sort of the things that you own,like your traits, those kinds of
things. So it's just like, oh,yeah, yeah, those those, yeah,
those little inflection points.
And in these writings, it'sthrows me way off, because it's,
it's undefined. And to definethese things, it seems like it

(37:41):
like you said, it takes time.
Like somebody needs to justwrite a whole paper on this,
this whole mess we put ourselvesin with thinking that elders are
the top of the pyramid, thatthey hold all the knowledge they
hold, they hold all the abilityto transmit knowledge. Yeah,

(38:02):
that's that's kind of a crazythought. And, and it's not
isolated to just indigenouscommunities. It happens in other
communities as well. Othercultural groups where this is
there's this transference ofresponsibility to old people
that they ought to know allthese things. I don't know what
that phenomenon is why? Whythese become icons in a
community for some reason, Idon't know why and where that

(38:25):
comes from. You mentioned at onetime in a previous podcast, like
it's there's a religiousfoundation to that. But um,
yeah, I don't know. So yeah, sothat's the deal. I think that's
the deal. And this is where Iget hung up. When I start
writing anything. I find myselfspending far too much time
trying to lay a foundation forwhat I mean. And yeah, then I

(38:50):
say word count. And, and Ididn't get to the point, I never
get to the point because I'mjust trying to describe, like,
in this latest piece I'm tryingto write I'm trying to I'm
trying to define and trying todispel this myth that there's
this equality among all thingslike this, like we live, we live

(39:11):
in equality with the landscape.
And I don't necessarily thinkthat's true. Because in all of
humanity, there's certain thingsthat we need and use more than
other things. And we're notgoing to really remark on these
other things in the landscape aswe do some other things. There's
a preference Yeah,

man water is more important than prickly pear.
Yeah,

yeah. Yeah, and maybe it's semantics with with
with how you state things. Butto think that we walk around
treating everything equally.
Seems misguided. So that's justone example. One example of
Well,

well, it's also the The fact we gotta go with fact.
Yeah. So here's here's anotherone of my issues with native
research. Yeah. Is we don't wetalk about things, even though
we don't use romanticterminology sometimes. Yeah, we,

(40:19):
we, it's a it's an idealisticview of our own beliefs, right.
And then we also don't look atfact, right now. So for example,
you said, there's this idea ofequality in theory with with
Native people, especially whenit comes to academic research,

(40:40):
right? Yeah. Yeah. But the factis, we don't live that way. No.

We don't know.
And,

and in, does that make us less Indian, more
Indian? Whatever. That's noteven the argument that it's like
stayin within the facts ofthings. Yeah. Right. We have to
be factual we have on how we doour research. Now. We can talk
about like something 300 yearsago and say, but even then, no,

(41:12):
that's not the way we function.
Otherwise sacred site wouldn'texist. Otherwise, that hierarchy
wouldn't exist. Otherwise, weunderstand that things are
gauged differently. Yeah. Weknow that things are more
powerful. So even if we look atfrom a religious religion point
of view, like from the crows,yeah. An otter, right. Get an

(41:33):
otter. Okay. It can live onland. And in water. Yeah.

Yeah.

It's not the same as us.

It's not, it's not.

Yeah. So I'm not looking at all the Otters my
brother, I'm Nova. This

you gotta tell are for are live in the water?

I can. I can live in the water, man. But that's
also what makes it special tome. That's why it's revered in a
different sense, right? Yeah.
Yeah. You and me, we can't livein the sky and live on the
ground. No, not an eagle Kim. Ahawk. Can Yeah, Magpie can?
Yeah, we don't have thatability. Yeah. A turtle for as
slow as it is, can live both inthe water and on land. Yeah, we

(42:21):
cannot do that no matter howhard we try. So even within our
own beliefs, yeah. If we're, ifwe're, if we're looking at it,
we know that there's ahierarchy. There's yeah, there's
things that are different heldin different ways. Yet, as soon
as it comes to research ortalking to non tribal audiences,

(42:41):
we

do Yeah. We

everything is sacred. God, why we do that?
Because we know damn well,within our own beliefs. It's not
that way. Yeah, it's not thatway at all. Yeah. You look at
200 years ago, a man thatdoesn't own any horses is not
looked at as a man that has 100horses. That's

perfect. That's a fact. Yeah, God, darn it. So
this is this is another one.
Along those same lines, is, youknow, the one you said about
animals are our brothers andthose kind of things. And this
is the one you hear a lot, toois we watched, we watch and we
learned from the animals, youknow, there are teachers. And
I'm thinking, Well, you know, ablack bear will go find the den

(43:31):
of a grizzly. And eat its babyand go rip its babies down and
eat the baby. And animals stealfrom each other all the time.
You know, that's their survivingman. So I don't know, maybe
maybe I'm thinking of teachingin the wrong way, teaching us

(43:54):
what not to do, but then alsoteaching us what to do. I don't
know. But what I mean,

I think it's situational. Yeah, it gets like
this across the board thingwhere we say, we say oh, we
learn from that animals. Yes,sometimes. Sometimes we mess up
with animals though. Yeah,sometimes. Yeah.

Yeah. So this

horse, the horse?
Yes. Look at the horse. Okay.
The horse is a relatively newaddition to tribal people. Yeah,
man. I've heard people arguethat I've heard people say, No,
there was restore course there'sOkay, that's fine. But the fact
that we've started writing themis fairly recent. And it's
actually the argument should beflipped. We should say that

(44:37):
shows how badass we are. We arewe were able to take a foreign
idea. Yeah. And and implementedinto an already existing
culture. Yeah. And make make itthe thing we're known as. Yeah,
who does that? Yeah, show me youknow, show me and so then. Prior
to that, though, we shot wekilled horses. There's exact are

(45:00):
stories of trying to eat horsesand eating horses? Sure. Now if
you were to say like, they eat ahorse, they're like not dude.
Come on. People areopportunistic, man, we're
creatures of convenience. Youmean to tell me that the first
time they saw a horse thatthey're like we're gonna ride
that thing? And why didn't theydo it with our

pull some else pull some elf and write a moose.

It's too much for me sometimes. So like when I go
to these, these get togetherswith other academics or even
like people that work in theTribal Relations world? Yeah.
The whole bridging the dividething. Yeah, I I see them
perpetuating so much of thismisunderstanding. misnomers of
who we are. In fact, I would, Iwould say they're

(45:50):
overcomplicating it. We're a lotmore simple than that. Oh, yeah.
We've somehow these wholebridging the divide people
diversity trainings. Yeah.
Tribal Relations trainees. Ifeel like they cause more of a
divide. I actually do unifypeople.

I agree. I agree.
I agree. Don't Yeah,

don't look at Shawn Dean in the eyes don't know.

When you go into this room, these Indians won't
look you in the eye. It's a signof respect.

Meanwhile, every one of them stare and the person
talking to him.

Man, yeah, no.
Yeah. It's, it's, it's aproblem. And that's what happens
in literature. And in. I thinksome of its probably maybe
unintended, because of theconstraints of writing. So when
I when I think of someonesaying, well, the animals are

(46:50):
our teachers, I can sort of, youknow, accept that in a certain
way. But when it's cast as this,this ultra positive thing, like
the teeth, these animals areteaching us these qualities,
good qualities that we need tohave, then I think, no, no, does
that don't add up at all? Andthen the other thing, you know,

(47:10):
the plants are caretakers, orwe're the caretakers of the
plants. And then Oh, my God, itgets it gets. It gets somewhat,
somewhat labor is to try toresolve. Who's taking care of
who, who's worse. We're stewards

of the land. Yeah.
It you know, and if that's thecase, we've failed.

We have failed.
Yeah, we're failing today. Rightnow.

And that's, that's the thing. That's the thing is,
so if someone listens to us andsays, like, and these guys are,
like, kind of downers, it's notit's not that we're downers,
it's that I think we canactually fix some of these
problems if we have toacknowledge them first. And we
have a hard time that, yeah, wedo that. That's not just a
tribal thing. Of course, we knowthat's everywhere. But I also

(48:03):
know, that's an academic thing.
In academics, there's this,especially in the social
sciences and non hard science.
So like in chemistry, like, youknow, when you do something
wrong, right. Yeah, yeah. Sothere's, there's a, there's a
reaction, literally quantitativereaction that says, The Oh,

(48:26):
you're messed up wrong. There'sa physical reactions, though. So
yeah, it's hard to do that inqualitative sciences. Right?
Yeah. So that means that we cankind of work within that field
to the point where it can bemanipulated. Right? Relatively

(48:46):
easy, right? And I know cuz I'vedone it. I've done it on
purpose. Yeah, just mess itaround. People will say, Oh,
this this submission, but well,because of this reason, they're
like, oh my god, I'm like, Dude,how do you know I just made it
up. Like how do you I mean

that's the Yeah, that's the uncited source sort
of thing you know, or the thevaguely cited source you know,
an elder once told me then hecould fill in the blank with any
sort of anything that you're Iwas on your mind that you wanted
to

do because of because of woke culture. There's
so they're afraid to say like,for real like you know

it's all this when means the the earth is dying.
How does that work?

And that's another thing. There's not dying. Oh,
it'll get rid of us.

We're dying.

We assume we assume because it's changing that it's
dying. Now, dude. It's get itsword couldn t get rid of us. The
earth is gonna be just fine. Sothere's

not crying.
Because we're doing all thisdamage, no cry no tears, my

mother's. In fact, the Earth is just gonna say
Alright, it's time to get rid ofthese guys.

Where's the meteor when we need one?

I started watching that movie don't look up. Oh

yeah, yeah,

that's a good one.

That is good one.

Yeah. And there's a part in there where are the
whole movies is really basedaround this premise of, of an
asteroid but nobody's listeningto them, you know? Yeah. They're
more worried about like thispolitical stuff. It's Yeah,
there's definitely a message inthere that Oh, you're trying to
get across but it's funny. It'sa funny movie. Yeah, I watched

(50:48):
it. But anyway, so no, so Okay,so here's the thing. Here's my
question, based on everything wejust said, Should you should we,
let's not even publish withthem? Let's just do an
independent publish.
Publication. What do you think?
Yeah,

I mean, let's do some

grassroots manifesto stuff, man. Like, just
come up with some what? We'llcome up with our own format, and
we'll put it out now. We'll justlike, make the PDF put it on, on
on our on our Facebook on ourwebsite. Okay. We'll say just
take it, use

it, read it. Use it criticize.

Who's our peers?
Who's our peer review?

Yeah, that will that ought to be our respective
communities from whatever sortof stance exactly that ought to
be. Yeah, how to be good couldbe our listeners it could and
you know what? It ought to becriticized, not to be nitpicked
and criticized and that's theonly only

way to beat up beat. And it's gonna happen
until we put something out.
That's the thing though. Yes.
Like we've we haven't putnothing out. We keep saying this
stuff. But let's put some out.
Let somebody beat it up, man.
Yeah,

I'm down. Let's do it. What are we going What are
we gonna do?

We're all related.
Let's write let's call it.
backhoe down. Knowledge up.

Are you serious?

Let's call it No, let's call it tobacco. Let's
call it yeah, let's let's callit the mountains have spoke to
me. And this is what it said.
What would you call it? Whatwould you what would you call
it?

I call it an elder once told me in phonology.

Call it I'd call it I'd call it My mama said.

Whatever we call it? Yeah.

Well, it anthology of indigenous thought provoked
by indigenous knowledge throughindigenous lifeways

at all, or Yeah, or the title has to be all start
with Rs. Series of Rs.

Oh, yeah.

Okay. Okay.

Let's hear it.
Let's hear. Okay. Let's

see resiliency.
radicalism,

rapscallion raft scantling ism,

ruggedness and realism, an anthology of
thoughts by tribal researchspecialist

How about we just call it tribal research
specialist, the paper

Yeah, that sounds awesome. I don't know, man. But
this, this is what I think thedirection would have to go. We'd
have to start with one of thesetopics and then sort of flesh it
out. Or one of these constructsthat often gets Why don't even

(54:25):
know if we can start therebecause that's, that's huge,
because folks always talk aboutindigenous knowledge indigenous
knowledge systems. But withunder that umbrella of things is
vast amount of ideas. So evenjust dividing up what knowledge

(54:47):
is and what knowledge isn't,that's a huge philosophical
task. Because first of all, youwant to know well, what's so so
Okay, let's let's pretendsomebody wrote this piece. said,
you know, this is, you know,we're calling for indigenous
knowledge in soil conservation.
Okay, so what type of knowledgeare you talking about? I don't

(55:11):
know. I don't know. And thenfrom what era? Are you planning
on drawing this knowledge form?
Is this past knowledge is thiscurrent knowledge? Which one I
didn't know. Because I didn'tknow I have I question whether
we're even producing newIndigenous knowledge that seems
like the knowledge that wepretend or romanticize to have

(55:37):
today. And I don't know if we'redoing that. Certainly, there's a
lot of indigenous people don'tcall it what, what?

We're just the hipsters of academics like art.
We're just, we're just, we'rejust bringing up concepts that
have already existed. Therethere. In fact, they they never
really went away. It's just theodd, the certain audience
ignored them. Yeah. That's it.
Okay. Here's another thing.

(56:06):
We're starting to sound realarrogant. We are. Starting to
here's the thing we're not andhere's the thing.
busters are more whiny. So we'renot talking about anything that

(56:29):
people have not talked about. Alot of. There have been a lot of
researchers and, and even justnow with content producers,
social media, if they've posedall these questions, we're not
saying anything, cuz Trust Me,I'm not that smart.

All right. And so

it I'm not, these ideas didn't fall from the sky
and hit me in the head likethis. I've heard them. I've seen
them. Yeah, yeah, they're outthere. Yeah. It was just for
some reason academics hasdrifted so far. And land
management. Professionals havebeen good so far. It seems as if

(57:13):
it seems Wow. Yeah. I'm okay.
Yeah. Be fair. But but at thesame time, there's people doing
good work out. Yeah. Yeah.
People do great work out thereis not all of them are Native
people. Right. Yeah. Let's goback to when you and I both
worked at USC. Casey, there'sthe program I taught in Tribal

(57:34):
Historic Preservation. Right.
Although it needs a lot of itsit needs. Work just says any
program does. Right. It was bornout of the idea of a of a non
Indian guy. Yeah. From the EastCoast. And

yeah, gotta go on.
He gotta

go and based off of thoughts he had, and ideas and
experiences he put together, andhe built a pretty amazing
program. Like any academicprogram, it's in its infancy. So
it takes it's gonna take yearsfor it to really be what it is
so, so the like, I can't work inTribal Historic Preservation at

(58:12):
FKC. And then act like I'm thefirst one to come up with all
these concepts. Like, dude, I'min the program. I'm in a program
came up with you know?

Man, yeah, yeah.
Yeah, we're,

we got to be careful. We're getting out of
hand here. I

know. I just Yeah.
Getting way out. And yeah, sothis Yeah. So this is what I
would hate to do is to repeatsort of explanations of
failures. I'd hate to repeatexplanations of how we're not
doing something, right. But I'drather be a process to where

(58:54):
we're helping to reconfigure orredefine or highlight
highlighting where things areworking.

I don't even think Yeah, but in a weird way, I
don't think we even make it thatheart. No,

I don't think we just need to do

do it. We just need to show one example. Document.
Yeah. Our method of doingthings. Yeah. It's
interpretation and show thedata. Yeah, that's it. Yeah. We
don't need to do this criticismof what's exist. And I'll say,
No, we don't because

that's what we've been doing for the last hour.

Well, that's what we've been doing for 50
episodes. What I'm talking aboutfor the paper for Okay, all
right. All right, read thepaper. We don't need to get
caught up in this idea ofproving anyone wrong. You just
have to do our work and then putit side by side and say you guys
pick up the one you want to do.
Yeah, if you want to you Who'sour stuff? Cool. You're welcome

(01:00:00):
to it. Yeah. Don't don'tcomplain to me when your stuff
sucks.

Shandin Pete (01:00:13):
Yeah, that's the work that's been done. It seems
like it's always trying to proveitself against something that it
don't need to prove itselfagainst. And that's probably
that's why it's seems sort offlimsy in a way. And it's Hey,
actually,

Aaron Brien (01:00:31):
example. Okay.
That's how we think. What do wethink? Right? Yeah. So a couple
of years ago, we received agrant to do some battlefield
archaeology through the Americanbattlefield protection program.
This whole this whole thing wasborn out of previous works on
this battlefield. Yeah. Calledthe arrow Creek battle site near

(01:00:52):
prior. Yeah. And it's a battlethat a lot of crows know about.
Yeah. It's, it's, it's anawesome story. Yeah, I got the
late Elias goes ahead andnonprofit called our Montana and
yeah, with, along with someother professors got together,
and they put together thisgigantic document on the as

(01:01:12):
close to a complete oral historyand mapping of this battle. But
at the end, they say, this islike where you could do more
work, do more work, right? Yeah.
And I had heard some storiesfrom different CRO people, that
that kind of filled in some gapsthat I did see in the in the

(01:01:34):
thing. So when we wrote thegrant got the grant, we started
doing the work. Yeah. Instead ofsaying, oh, Aaron's doing a
continuation of a previousproject. People wanted to put it
side by side and say, errandscompeting with this document.
Oh, and it was like, why? Yeah.
I'm not I'm actually doing thevery thing they said to do at

(01:01:58):
the end. If you read it, Eli issays, this is what needs to be
done. Next. These are the stepsthat can go next. Yeah. And
that's all we did was take thatone idea, and we went for it,
you know? Yeah. But instead,there's this weird competition
that happens. So Oh, Aaron'sdoing about arrow Creek battle
thing. While I already did that,that's already done. Yeah.

I mean, he must be trying to compete. Yeah, he must
be no more than him. To bebetter than him.

A man like there's a lot of uncap knowledge about
that battle, as there are manybattles. But there's also some
other things that I feel likethey missed. That's not a diss
on them. Yeah. Yeah, I wouldn'thave known those gaps if they
didn't do the work.

Right. Right.
Yeah. And I think that I guessthat's the approach with this
kind of the scholarship that'sout there on indigenous matters
that we've been talking about.
We've been kind of bashing onit, but I'd respect it, man.
Let's respect someone who canwrite, you know, 15 pages of
text and try to describesomething that's pretty pretty

(01:03:11):
abstract. I don't I wouldn't sayit's, I wouldn't say that. You
know, some have done a greatjob, but least they did some of

its garbage. is garbage. Some of its garbage.
That's also the nature of such ayoung field. Yeah.

Yeah. So like that. Like what you said in the
one episode with Nicola, you getthat nod for that one good song
that you made. Then you'reallowed 10 Trash songs after
that, you know.

I actually listened to that podcast. That was one of
the funnier podcasts. I'velistened to man. Like, it was it
was like fun. Yeah. Yeah, that'sone thing people always say
they're like, men. It's coolthat you guys talk about music,
you know? Yeah. Yeah. Well, forone, it's one of the few topics
I feel comfortable recommendingnot with my with my own personal

(01:04:06):
knowledge, I feel comfortabletalking about if you were to sit
here and talk about hydrology.
For one that'd be super boringdude.

Well, I mean, certain audiences depreciate a
good hydrological chair. I don'tknow about ours.

No, no. Okay. So here. Did we come up with
anything? Are we going to are wegoing to attempt to write an
abstract through this Yes,little thing.

You know what? I don't I wouldn't mind trying it
out. Okay, I wouldn't mindtrying it out. We'd have to come
up with the with the thought andan idea. But it seems fitting
for the call, you know, theywant something new refreshing. I
guess that's kind of what theThe call seemed to be for. So we

(01:05:03):
just had to pick sort ofsomething to latch on to and

just

beat it up a bit or, you know, beat our heads to
try to figure out how we woulddescribe some in the, in the, in
the essence of what you'retalking about her and, yeah,
let's do it, then we'll, we'lllook at this

as a special issue of an American Indian culture
and research journal. Yeah. I'mgoing to read the first couple
lines, right. Okay. To open aspace for reclaiming and
rewriting Indigenous histories,science and experiences from an
indigenous perspective. Sheseeks which emits Dr. Paulette

(01:05:48):
Steve's or envies Steve's,Steve's guests editor. Ah, six
essays that discuss indigenousknowledge and research on
archaeology, anthropology,culture, environmental studies
and justice. This collectionwould include critiques on

(01:06:09):
Western discussion. The Centerfor indigenous knowledge big an
issue, but I guess, broad To behonest, it's pretty broad topic.
broad topic. I think we're asqualified as anyone to talk
about this stuff. Sure. I evenproposed to you a title. And you

(01:06:30):
laughed at it.

No, he's been serious. I get that when you're
serious. You're not what?
There's a tobacco down knowledgeof

a practitioners view of indigenous research on
land and language. I like

that. Yeah. I would say I do like that. But I
would probably just choose oneor the other language.

We're gonna use.
We're gonna use language in it.
We're gonna talk about land.
Okay. Okay, click bait. We'renot gonna get into a linguistic
study of things. Yeah, it's justyeah,

that's why I thought dropped the language.
Just focus on land. We'll see.
Yeah, we'll see. Like,

why did you see that? Cuz it's in a text. They
talk all he said, You see, youtext me what I say? What I say
two worlds and indigenous guybullshit.

living in two worlds or two worlds? Oh, yeah.
Yeah, we need that one. Do weneed to write that one, too?
That one's already been written.
I mean, yeah, pick up a lot oftext. You see that one? No, I
like that. Let's stick withthat. We're gonna build the
abstract off of that. So this isa good time for listeners to
kind of maybe chime in on whattheir thoughts are on that.

(01:07:59):
Because I'd be curious to know,like you said, what? Peer
reviewed your call to actioncalled action, mobilize.
Mobilize the tribal researchspecialists, audience, we're
mobilizing. We're gonna crankthis out. See what we're

gonna uncolonized mobilization how long we've been
doing this, how long we've beengoing right now.

hour and a half.

Dude, let's start.

Let's wrap. We'll say man, you

don't know how we don't have a schedule like
people. Maybe that's we don'tkeep a schedule on recording.
Like I was just on my way backfrom power pulling the Burger
King. I called you. And I said,Hey, boys are talking smack and
I said, you want to recordtonight? And then he

said yeah, let's get this smack on record. Well,
because

it was almost like turning into that disgust See,
that's the thing with you and iThis podcast is now ruined our
ability to just haveconversations. We can't do it
man. We can't because we startedtalking to me like should we get
this down?

Let's not let's not go any further. Let's get it
we're like

we're like rappers you know? Yeah. We start a flow
never got to lay that trackdown.

This was another thought I had maybe maybe your
listeners can pipe in on weshould we should do some live
recordings. You know, I wasgonna us contemplating getting a
small recorder with some mics todo some live podcasts. What do
you think about that?

I'm down for whatever you because Dude, I
don't censor anything I sayyeah. I know you do some editing
but I know you don't do a wholelot like you don't know you
mainly cut out like dead time,right? It's what you're telling
me cut dead time like weird,awkward little

phrasing. Some awkward phrasing. I used to
censor content. Yeah, I used tocensor curse words, but I just
stopped that's was worth it.

Well, and I'm doing my best not cuz you can

just let it down.
Yeah, doesn't matter. Yeah, livelive podcast. And there

was one episode where I said a whole bunch. You
did? And

I think I'll just let them all go. Yeah, Live Live
Live podcasting. I've been to acouple places conferences, I
thought, Oh, this would be agood place to maybe this is my
thought to catch an interviewwith somebody who I thought was
interesting. And then us talkabout that interview.

We think about that. Yesterday, we got to go to
a conference. So together. Yeah.

Well, I was talking about, you know, an, an
occasion where I'm at aconference where we're not both
there. I interview somebody whoseems that has an interesting
perspective. And then thepodcast is us talking about that
interview, you know,

do they know what we should do?

What is it? Do?

We should do conference reviews?

Dude, we should.
That's a good one. That's whatwe need to answer. We need a
sponsor to

send us two to three conferences a year. Yeah.
And our job is just

yeah, we would go to the EU we go to the sessions.
We get the invocation. Thekeynote. We hit the plenaries we
can even review the banquet.
Review the banquet. Birdregistration process. Give me

Give me a conference social hour. You give
me a conference social hour.
Dude, I'll shred it.

This is this would be the kind of view that would
need to like a video as well toaccompany some of our thoughts.
Because you know the conferencenative. We need some to regulate
that man. We need some littlebit of shame thrown in. Just
kidding not.

Oh, dude. I grew up in it. We grew up on the rez did
you get shamed? You? Do

you show up to school with them for re getting
it?

Oh, dude, you dare not change your style? Oh,

no, no, no, dude, no. No style changes.

You change your style. Overnight. You're getting
it done. Do

MAN Yeah. Okay, so that's the call. We need to
sponsor. Send us off to twothree conferences. We'll give
you an honest the most honestreview you're gonna get from the
perspective of tribal researchspecialist. Tell your friends.
Tell your rich benefactors.

Your Hey, anybody else that has the podcast? Yeah.
Yeah, guys, shout us out. Orwe'll be guests on your podcast,
whatever. Do you listen to us?
Yeah. Yeah, it will be guest Iwant to be I want to. Yeah, what
do you side by side? Yeah. Yeah,

we want to get the word out. Yeah. Want to get the
word out to do it. Okay. We'redone with this one. No, we are
done. All right. We're done.

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#51 - Anti-Un-De-Colonial Indigenization Potluck: A cornucopia of gripes and thoughts

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.css-14f5ked{margin:0;word-break:break-word;display:-webkit-box;-webkit-box-orient:vertical;box-orient:vertical;-webkit-line-clamp:2;overflow:hidden;}#51 - Anti-Un-De-Colonial Indigenization Potluck: A cornucopia of gripes and thoughts