#59 - Crushing Myths, Prophesying Futures: Indigenous Perspectives on Life and Extinction - Tribal Research Specialist: The Podcast

Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Shandin Pete (00:00):
I decided to have a few prophecies today.
You know Seven, just one, ohwell, just one.
So I got six more to go.
That's a Tuesday for me.
Yeah, you know, probably thegreatest prophecy a man could
have.
You know what that is right,Like that would just make life

(00:25):
easy, make things much morecomfortable for all Native men
across the world.
If we could prophesize what ourwives want to eat for dinner,

(00:46):
yeah, the dinner conversation.
I know it's a tough one.
What do you want to eat?
You know, if we couldprophesize, we would already
know.

Aaron Brien (01:00):
No, what are you hungry for?

Yeah, what are you hungry for?

No, it's a trap it's a trap.

The real question should be then yeah, do you want
to blow?

100 bucks.
Are we in Then?
Yeah, let's get something fast.
Then yeah, do you want to blowa hundred bucks?
Yeah?

Yeah.

Well, let's do that .

Well, that's a Tuesday night here in Vancouver.
Oh yeah, Us country folk, wedon't dabble in that um, I just

(02:15):
um, I just uploaded a reelrecently to, um, our youtube
channel, the kia one.
Uh, no, this one is, it'sunlabeled.
All it says is powwow songs,but it's good.
It sounds like a recording of arecording, like recording of a
record or a tape on one, on oneside of it.
But, um, I want to show youthis song.
It's a pretty good one, yeah,shoot.

(02:35):
And then, uh, skipper, listen.
But there's some good songs onhere, really good ones, and uh,
I think I put in the description.
Maybe I should have put in thetitle asking folks that listen.
They might be able to helpidentify who these people are
you might have to summons.

Uh, what's his name ?

crit, crit no, I don't know.
Yeah, maybe he might know.
Yeah, here we go.
I know here we go, I don't know.
Yeah, maybe he might know.
Yeah, here we go, he might know.

Speaker 4 (03:32):
Here we go, coming in slow.
That sounds like it's from here.
Yeah, it does, doesn't it?

(05:00):
Yeah, oh, I'm not going to dothat.
Here you go.

Pick it up now.
Yeah, pretty good tune.
Huh.
Yeah, that's a pretty song.
It's kind of got the you knowthat standard kind of standard
lead, if you know what I mean.

Speaker 4 (05:51):
Like it could, it could be a song that you know.

Hey, I am it's sound to me.
The sound of it, the composureof it sounds like it's from here
, yeah but I've never I've neverheard it, but I, but that
doesn't mean anything, I wouldagree.

Well, go to the show notes.
Click on the link for thisparticular reel.
Show it around.
Ask around, see if somebodyknows.

Is she time stamped ?

I time stamped her .

Yes, sir All right, check it out.
Unknown track.
Number one unknown I don't even.

It's like the fifth song in, I think, fifth
song yeah, I like it.

I like the song.

I'm gonna sing it yeah, it's a good one man you
ought to yeah, uh tonight.

There's a powwow tonight.
Yeah, it's, it's probably stillgoing on.
I sang one.
I sang one song, then just leftand went.
I just dropped in boom, sangone song and and dip why was it
boring or something?

what happened?

no, no, no, no, no, no.
Um, I was waiting for aparticular part of it and oh,
which was the.
The chairman was going to havea giveaway and oh, I see um it
was like happening.
It wasn't happening in the timeframe in which I needed it to
or wanted it to.
Oh, yeah, yeah yeah, yeah.

(07:21):
So I just oh yeah.

Yeah yeah, yeah, you bailed.

No, we had a little birthday party so we did that.
So I wanted to make it back intime for that.

Oh, I see.

Whose birthday?
Yeah, miranda's daughter.

Oh right, Happy birthday.
Happy birthday 20?

20, yeah, happy birthday.

Happy 20?
20.
Yeah, happy birthday.
Happy 20th, truly, who?

Salisha Old Bull (07:49):
did you say?

20?

he said 20, 20.
Yeah, hey, do you remember?
You remember watching Conan theBarbarian?

yeah, yeah, vaguely though.
Okay, it was a little bitbefore me, okay, I mean, it was
before me, but you know theyplayed movies longer back then
it seemed like yeah, well, conanwas pretty popular during my
heyday.

You know everybody ran around with the stick and
chopping heads off or whatever.
But um um, remember his um.
Well, I don't know if youremember the storyline, but, um,
his people got slaughtered bysome folks from the north.

(08:38):
I think they're from the north,um, but these people were
looking for a particular type ofsword the quest for steel, they
called it anyway.
They captured all the women andkids or whatever.
Conan was among them, but Iguess he grew up kind of tough

(08:59):
and strong and got put into intothe ring, you know, like death
bouts, you know.

Yeah.

Turned out, he was pretty good at killing people,
I guess.
Then he got some advancedtraining because of that.
He got trained in swordsmanshipand all that to be a gladiator.
But there was a scene wherehe's sitting on a table and all
his trainers are sitting aroundhim getting drunk and eating.

(09:31):
Then, uh, the one guy asks hisson, son, what's best in life?
Then he says, uh, somethinglike feel the wind in your hair,
have a falcon at your wrist.
And the guy says no wrong, youknow, gets after his son and he

(09:52):
says, conan, what's best in life?
Do you remember what he said?
Probably don't.

No I don't.

He says to crush your enemies, to see them driven
before you and to hear thelamentation of the women.
Crush your enemies, to see themdriven before you and to hear
the lamentation of the women.
They're all happy.

That is good I can't believe that just happened
well yeah, I mean there's acode.
There was a conan impersonationon the pod to crush your
enemies, see them driven before.

Yeah, I mean that's.
This is classic stuff from mymy day so.

So the real question is why are you bringing
it up?
Well, I'm curious.
I sure hope this has a pointyou would think of a point.
While I was telling you allthis, you're like um you're like
, I just been really working onmy arnold impersonation.
I wanted to bring it out no, I,there's a point here.

Okay, I've been thinking about this for uh, for
a little while, about thisquestion, um, what is best in
life?
And we talked about this in avery specific context and in a
very specific way, and we talkedabout sort of like, we talked
about it in the terms of likedeeds, right, sort of centered

(11:27):
in the past, but we tried tobring that forward and to think
about how that um equates to theto today for a man, mind you,
for a man, not a woman, becausewe're two men and we don't, we
can't, conceive of those thingsfor the female gender.

So that's so thoughtful of you.

Well, you know, gotta be.

Yeah.

We gotta acknowledge what we know and
what we don't know.

Is this?
This is going to be a deepepisode.
Is that what's happening?

I don't know, I'm just going, I'm just rolling
with what's on my mind, so I'vebeen thinking about this and
about this question what is bestin life?
What is?

best in life.

I mean, that's too huge of a question to answer,
to throw at you and say, okay,aaron, what's best in life?
So I want to contextualize itsomewhat and I want to pair that
idea of what I just said whatis best in life with the idea of

(12:36):
living with, um, I guess whatwould we call it Like a
philosophy of extinction?
Okay, think about that for asecond.

Okay.
Okay, what is best in life.
What is best in life?

Under this idea that maybe I don't know, maybe
this would be the first part ofthe discussion have Native
people been living with aphilosophy of extinction?
Have we been living our livesand building the constructs of

(13:16):
what is real and what is moralbased on this idea that we're
headed toward our own demise?

Is this one of your prophecies?
Are you?
Are you?

no, no, I no, I, I only had one prophecy I had one
prophecy today.

That was it so um, is that, are you done?
Or when do you say yeah?

no, no, I just want to hear, I want to hear
your initial thoughts based onthat.
Then I have some other thoughtsrelated, but I want to hear
your thoughts on that because,okay, you have one moccasin in
the past.
Yes, I mean, you work in youwork in a field to where things
from the past are oftenconsidered, but not I don't know

(14:09):
how far past.
One time I I remember we had adiscussion about something and I
was thinking like six thousandyears old was not that long ago,
but that is.
I mean, that's pretty far,though that's a long time.
Yeah, it's a long time ago.
I mean that's pretty far,though that's a long time.

Yeah, it's a long time ago.
I mean, because you're ageologist, I think that your
mind deals with geological time,you know.
Yeah yeah, yeah.
So, even if you subscribe tothe theory of Beringia or the
Bering Straits theory and noteveryone does, but so even if
you do, that still puts us hereanywhere from 15,000 to 25,000

(14:49):
years ago.

That's a long time .

So, regardless of the belief I admittedly go back
and forth with the barrenstraits concept, but I also am
one of these people that it hasno bearing on my identity,
meaning like if, even if we didcome across yeah, I don't want

(15:13):
to say land bridge, but it'sactually called beringia, right?
Yeah, I guess, I don't know if,even if that's how we got here,
that doesn't affect me at all,like it does not make me feel
less native or more native orjust so that's more of the
origins.

Okay, You're talking more of the the end, I
think so and I want to.
Yeah, I want to.

I want to interrogate this idea.
At my first glance.
I would say Native peopledidn't think that way, but
that's not true.
There is a Crow prophecy.

Okay, here we go.

I'll say teaching, yeah, and actually there's
several of them.
And actually there's several ofthem, but one of them is when
we cease to no longer have thetobacco plant, which we call
Ichiche, that we will cease toexist as crows.
So I don't know what that means.

(16:20):
I don't know if that just meanswe'll be something else Arfo.

Yeah.

There's another view of that where they'll say,
if all the crows were adoptedinto the tobacco society, then
we will all be taken to theother side camp.
So, um, but again, yeah, I mayhave only heard those things

(16:43):
like once or twice, and, and invery specific situations,
they're not something, it's notsomething crow people culturally
think about, or, yeah, it's notlike even a driving force as a
people.
What we do as a people, we justour job is just to move towards
luck.
So we move towards good fortune, yeah, and so, yeah, don't

(17:07):
dwell on it.
I think individually that mightbe different people probably do
things like that like, yeah,their end of their life, and
yeah, I don't think that'stotally unnatural.
I think it's frowned on in likethe church, because I was kind
of raised in that so I know like, even though there's a lot of

(17:33):
talking about death in thechurch, it's still like it's not
like some.
It almost has a negativeconnotation to it, where the
crows would just say there's anylodges in the other side camp,
so like it's just there's roomfor all of us.
We'll just, we'll be all right,yeah, right, yeah, yeah.

(17:55):
I don't know.
And then there's, like someother stories, there's another
one where we're given somesacred items and that the use of
one of these items will stop,kind of everything, kind of a
thanos, kind of oh, really likea thanos snap, yeah.
Yeah, a thanos snap, yeah.
But again don't know what thatmeans really, if it's literal or

(18:20):
if it's like yeah um, becausebeing crow and being alive or it
might be two different things,you know yeah, yeah, yeah and
those things are talked about,usually talking about being crow
indian and not necessarilybeing alive.
You know she can that again,like we, the, the crow people by
blood, can be around, but thatdoesn't mean we're going to be

(18:51):
crows, you know we're not goingto be, we don't.
They're.
What if the annihilation of thecrow people just means,
culturally, we're nothinganymore, we're just like
everybody.
Oh, okay, okay, I got you, I gotyou because we live in a time
where you can choose where thatwasn't a thing.

(19:11):
Back then you couldn't choose.
You were, that's what you were,you know yeah, yeah, yeah I can
choose not to be crow, I canjust like yeah do it, you know
yeah, that's strange, ain't it?

that is strange, that's a strange, strange thing,
that is, and that's something Ithink people have never had to
deal with.

I think we're probably the only the third or
fourth generation really in ourarea that has to negotiate those
.
Yeah, before that, even theearly reservation, people were
probably just dealing withliteral survival yeah, so like
their process is a littledifferent.
They're dealing with literalsurvival yeah we're surviving

(19:54):
right yeah I'm trying to thinkbut where's it?
So we can choose not to becrows, or choose not to be
salish, or choose not?
Yeah and just do what everybodyelse is doing yeah so maybe
we're, we're not that's really,and yeah, and that way we're not
like our ancestors.

You know, they didn't have to negotiate those
things yeah, that's an odd thingI never even thought about.
We can choose in the past, youcouldn't, so that's.
I guess that's kind of what youknow.
I don't know, man, I don't know.

Maybe that's what this, maybe that's this whole,
and that's where your topic,maybe it's supposed to go.
Is not the the end of humanpeople?
Are the the extinction of whowe are, are, or?
Really the extinction of who weare as a people.
Yeah, we're entrusting tribalmembers to make the decision to

(20:54):
be Native.
Yeah, yeah.

Yeah, but then again, who's the we, who's the
we are?

I think the people who are practicing Okay yeah,
yeah, people that are hopingthere's others doing it, and
here's the thing is, we'relosing.

Yeah, I mean.

I think the majority of Native people are
choosing not to be practicingNatives.

Yeah yeah.

Or don't know how it could, because it like well,
that's, that's, that's likesemantics, though yeah, yeah,
it's like, not a no, it's just,it's the it's if you look at it.
Let's just pretend there's nogray area.

Yeah, you're either being native yeah and in
a real, in the most realisticform that you can yeah, yeah,
you're done, but well, yeah,well, but I mean, well, think
about it.
Um, like, someone can activelychoose not to like they have
opportunity, but they choose notto engage in that opportunity,

(22:02):
whereas there's some who don'tengage in that because they
don't have the opportunity butthat's just, that's a chronology
thing, that's just meanssomebody made that decision
before them.

So, okay, someone made the decision not to be
before them, because usuallyyour your environment is
predicated on, especially yourcultural environment is
predicated on who you surroundyourself with right or someone
could have made that decisionfor that person and such as a

(22:35):
residential school and thosekind of things yep, yep yeah,
yeah and so I think that's wherepeople can get too far in the
weeds is like they look at wherethat force came from yeah
that's almost like shouldn'tlook at that no more.
I mean that's more for, like,mental health, right yeah?
You got to look at the roots ofproblems.
But when you're really justlooking at doing and not doing,

(22:57):
yeah it's like it comes down.
It doesn't come down to anybodyelse yeah, you got to get out
of that thinking.
It comes down to you.

Yeah, and doing anything.
So, for example, would you?

yourself.
You consider yourself apractitioner of Salish belief.

Yeah, I'd say yeah .
From what?
From the things that I know.
Yeah, yeah.
Yeah.

Yeah.

Yeah.

Yeah, now would you say and I don't mean this to be
controversial but was that alllearned from your family?

No.

No, you made a decision right.

Yeah.

To seek out information.

Yeah, true.
Mm-hmm, mm-hmm.

So how come it was a path you were able to find,
right, I was able to find.

Yeah.

I didn't learn everything from my family.

Yeah, I feel like this is kind of a counseling
session now.

Does that mean?
Others are exempt.
Are they exempt?

No, and kind of weird that's.

I don't know the direction you're almost setting.
Sean dean was like well, theydon't have that offer.
That opportunity is not placedin front of them.
It wasn't always placed infront of you, was it?

right, yeah, all right, it's true, it's true but
I do get what you're saying yeahyeah, yeah, yeah especially
early on, when you're firstlearning yeah first trying going
.

You really you almost need a culture buddy, you
know yeah yeah, and there'sthose people.

Yeah, there's always those people.
You know that.
Just, they simply don't take nofor an answer and they just
they get right into it.
They don't get discouraged.
They don't let nothing stand intheir way.
They just go next thing.
You know they're.
They're a full-blown medicineman healing people.

No, I'm just kidding but you know well, that
might be another.
That's for another podcast,that's another.

Yeah, that's that's another thing.

But okay, I'll set the way well, we have to
negotiate pace too yeah, which Idon't think was ever a thing
yeah, the pace in which youlearn things yeah see,
enculturation was real back then, right, so they just who they
are.
Yeah they're immersed in theirenvironment.
Their environment is culture.
Yeah, and it's.

(25:21):
I mean, that's a, that's a,that's actually a bad
anthropological statement.
What I?
Just because everybody hasculture.

Everybody has 100 culture every time, whether or
not all the time.
Yeah, six percent of the time,all the time 60 of the time.

It works all the time so if I if I said I'm gonna
learn this now, right, okay,yeah, I'm going to learn man
like think about it dude Didanyone teach you how to sing
Cree round dance.

No, it's all self-taught.
You listen to tape, it's allself-taught.

So you mean to tell me that you, as a Salish person
from the Flathead IndianReservation, can learn how to
sing the Cree round dance style?
What Cree round danceopportunity was put in front of
you?

Yeah, not a lot, I mean here and there, but Not a
lot, but you figured it out.
Yeah.

So if you can figure out Cree round, dance,
dance, can somebody with a blankslate figure out the basics of
their own cultures?
I guess I mean yeah nobodytaught me how to drink fireball,
and I figured that out.
You know, nobody taught me howto order a shot at the bar, and

(26:42):
I figured that out, okay okay,all right, you made your point
okay, but let me bring this backto this idea of extinction oh
yeah, where are we going?

I know, yeah, we want to talk about the end of
days, end of days yeah,prophecies and the end of days
yeah, that's the thing.
So this is the thing.
This is why I was thinkingabout this.

Sort of that idea.
Salisha is now on the podcast.

What You're cutting out, what did you say?

So Salisha is here now, oh Salisha.

Oh yeah, salisha, so we're talking about Rephrase
the question.

Yeah, yeah.

This is the thing.
So, in considering the thingsthat are best in life, like the
things you strive to do as aperson, as a cultural group, to

(27:50):
do as a person as a culturalgroup, uh, are those things
facilitated by a philosophy ofextinction, like this idea that
we are at the beginning of theend?
And I was going to transitionin but you did it for me into
like prophecy, right?
So a lot of native orindigenous prophecy is about
like the end, like I.
I remember hearing one um, soonas all indians start speaking
the same language, it's the end,it's going to be the end.

(28:13):
But you brought in aninteresting concept which I was
going to bring up too.
Is that, what does the end mean?
The end?
Is it a literal end, like theearth stops rotating and we spin
off into the, into the wherever, or does it mean like the end
of a end of a, like you said,the, the cultural portion of

(28:36):
what we are?
But that's, that's the questionwe got.
We got to talking aboutprophecy and culture and all
that business you just gottalking about.
But this idea then, and I don'tknow if this makes sense, but I
had this question because itrelates and I don't know how it
relates, oh no, I know how itrelates, but I see how you think

(28:59):
it relates.
So think about what's good inlife, being guided by this idea
of the beginning, of the end.
I don't know if that's true ornot, but think about it.
And then think about thisquestion do indigenous people,
native people, do we seek tofind moral perfection?
Go?

(29:19):
No, that was an easy one.

We don't.
What does Salish think?

oh, we can't hear you.

You're muted what's moral perfection?

yeah, what is I?
Okay, so what is moralperfection?
So moral perfection, or, Iguess, morality, you could think
of, as you know, your standardsof behavior, your, your belief
concerning what is theacceptable thing to do?

I'm going to be honest, I don't understand your
question.

You're saying something about.
If it's the end, are we seekingmoral perfection?

Okay, all right, so let's talk about the end
first.
So the end means, or can mean,like things cease to exist,
right?
You get that part, though,right, the end meaning oh,
that's what it means no, no, no,that's one meaning oh the end

(30:33):
means if end means if we'retalking indigenous or native
philosophical I don't know ifthat's what it even means, but
Aaron brought up thisinteresting thing that I think
is good to point out is that theend does not always mean the
physical end of things.

It may mean a transition out of a current
state of affairs that well Imean I, I said I think that's
where we got into the identitytalk, yeah, but uh, it could.
It could also mean I said I was, I said said some prophecies or

(31:15):
whatever, but those couldliterally just mean the end of
who we are as a people, like wemight just be like everybody
else yeah, because I also don't.
I don't, I don't know I justcan't imagine people sitting.

(31:36):
people sitting around talkingabout the end of days outside of
certain factions of the church.
Yeah, I heard that it's likethe church.

Oh, yeah, yeah.

Yeah, but I mean not so much of traditional.
People are not saying theydon't.
I mean, I'm not privy to everysingle conversation, sure by
every sure in my experience yeahmost of um things that are
talked about like in ceremoniallife are typically like
prosperity things right, theidea of asking for good fortune

(32:09):
and yeah it's not like sayinglike we only have a limited time
.
Help us be good because we'reonly on this year.
Like I don't hear that toooften, I don't yeah, I don't
know.
And as far as morality within,within that, um, yeah, I think
that, at least for the crows,traditionally, or our view of

(32:33):
morality was very different thanthat of Christendom.
Sure, because I think we'reheavily influenced by the church
.
We are heavily influenced bythe church, so our view of
morality today, even for themost traditional people, is
still probably pretty influencedby the church.

Right Meaning what , for the most traditional
people, is still probably prettyinfluenced by the church.
Right meaning meaning, whatmeaning I mean?
Okay, so what?
So what would be the just fromyour understanding?
What would be the currentunderstanding of what that is
then, even that of that of whichis influenced by the church?

well, let's go through the 10 commandments oh,
okay, okay, okay, no, you don'tneed those 10 commandments, not
a thing for most native peoplein our, in the plains, in the
rockies, like it's not a thingthey're they're concerned about
you know okay, okay so the, theother god's idea, like our

(33:39):
morality is, is highlyinfluenced too on like the
concept of spirituality, right?
so yeah, monotheism, yeah,monotheism, the belief in one
god yeah, right, yeah but havingone God and what you pray to
are two different things, wherein a Christian morality that

(34:00):
can't be, you can't have that,except in the case of Jesus
Christ, there's an intercessorright.
So it's this weird littlebalance.

Yeah, the Father, the Son and the Holy Spirit,
yeah.

Yeah, but that can't be the case for Native
people.
So our morality, traditionally,is challenged all the time,
which is interesting becausewe're probably one of the few
people on Earth that ourmorality is in a constant state
of justification.
So there's things inherent inus, because your morality is an
innate behavior, it's likesomething that's part of you,

(34:35):
it's enculturated, it's groomedfrom your environment.
All that, sure, but ourmorality is questioned all the
time by ourselves and by oursurroundings.
I don't know if that's the case.
uh, it's pretty linear meaninglike connect the dots yeah, yeah
, actually like europeans in thechurch, right, because that's

(34:56):
the origins of the church, andsure and then?
But with us.
If you were to say, okay, ifyou were to look at the sun and
you say I want to make a wish tothe sun for most native people,
if you say that to them, itfreaks them out a little bit.
There's a little thing in them,even though they might.

(35:17):
They want to agree with you,they like.
So their morality's in checkall the time.
Their ethics are in check allthe time.
Well, I don't think that's thecase with.
I could be wrong.
No, I'm just talking.

I'll stop now no, this is interesting.
This is interesting because, um.
No, this is interesting.
This is interesting because, um, sort of what I was building on
was this this connectionbetween um, like the idea that
things are going to end, so youought to behave and exhibit a
certain moral standard so that,when things do end, that you had

(35:57):
achieved, I guess, the closestyou can get to what it means to
be a human in a way.
That's okay, that's kind of aweird connection, but but you,
you just kind of mentioned it inin a particular way, because
that's sort of how, from myunderstanding of the church and

(36:19):
of things, is that there's thesethings that say the end of days
are coming.
Right, is that a thing?
Maybe, I don't know, is thatright?
The church kind of says thesethings are coming to an end, so
you ought to behave in a certainway so that you can ensure that
you go to uh I mean yeah, likein a nutshell, yeah, and like a
pretty uh basic yeah, and thenthere's, there's certain books

(36:43):
that predict the end of theworld and, in order to get right
, you do steps a, b and c yeah,yeah, that's real general, yeah,
yeah.
And then when you get to c see,after you're dead and gone, then
you're thought of to be inheaven and you're the ideal
person, right?
It's a place where everything'sperfect, meaning the way that

(37:09):
you act, the way that you thinkand behave is perfect.
You're free from any moraldefect, you think and behave is
perfect, yeah, free from anymoral defect.
And I and I was just, and I wasjust curious this is so.
This is the curiosity that Ihad going all the way back to
the beginning is is because,okay, I guess we first have to
agree on did.
Did native people think thatthere was a end and that we want

(37:34):
, we want to achieve certainthings before the end comes,
because then that might drive usto do certain things to ensure
that, whatever happens at theend, that everything's going to
be okay.

Man, that's a tough one, because for one I don't
want to assume.
I know what every native wasthinking throughout history, but
it looked like salisha wantedto say something yeah I don't
know.

I think there's too many levels to all
those questions let's break itdown.

Yeah, let's break down, okay.
Okay, you start at thebeginning.
Okay, let's break it down.

The first part is dependent on your motivation
in life.
So if you're trying to livethat type of life, like whatever
you guys were talking aboutwhen I came on here, you're
trying to live a certain life,you're trying to learn your ways
, you're trying to do that inlife.

(38:36):
You're trying to, you're tryingto learn your ways, you're
trying to do that.
There's that.
That's the first um variable,because then there's people who
don't care.
They don't want to, they don'tcare about, they just want to do
what they want to do.
They don't want to go off forno tobacco or do none of that,
they just want to live a plainlife.
They don't even go to church,they're just living life right.

Yeah, work, raise kids.

So there's the range, there's a range of that,
and then in the other partyou're talking about the moral,
the right or wrong situation.
I think this is like realsimple, but I think everybody
wakes up and wants to be a goodperson well, yeah everybody,

(39:20):
everybody wow, I know somepeople everybody wakes up.
No, like if you.
If you, I'm sure nobody wakesup and oh, I'm a piece of crap.
When they wake up, you knoweverybody.
When they wake up by themselves, like you're, imagine you all
by yourself, they think they'rea good person.
So this effort to have somesort of peace in their life is

(39:42):
sort of like the goal, becauseyou're always just trying to
kind of have some peace going onin your life, like you don't
want to be having all thesecrazy thoughts, you don't want
to be having no drama.
They want to be having no drama.
So of course then, if you factorin the range of the type of
person that they are like, ifthey're trying to be real,
spiritual or not, that's goingto factor into where they're

(40:06):
headed with that situation,Because if they don't care about
nothing, of course they're notgoing to care if they're moral
or not.
Like that's not an issue,that's not a thing for them.
It's just about more of aself-serving situation, you know
.
But if they're, if they'retrying to be spiritual and you
factor in all that stuff, likeall the stuff you try to do to

(40:29):
have good things come back toyou, yeah, um, yeah, you're
trying to live a moral life,sure, if you have that pursuit,
right?
yeah, and that in that, thatpursuit okay, well on the last
part that you guys are talkingabout the end of whatever is, I
kind of see what erin's comingfrom and I think I'm there like

(40:54):
I.
I see it that way because, ifyou think behind us like I tend
to be somebody who is alwayslooking at what has already
happened to sort of help moveforward in life um, there was
all these eras of times whenpeople had predicted something
coming or something, but it wasnever like yellowstone blew up,

(41:18):
it was never like the end of theworld, it was always like some
weird like end of the of thatcultural situation, you know,
and then they would do somethingand then it was like a
transition and then forsomething else, yeah, yeah so I
feel like an end.

(41:39):
I sort of feel that only because, like I've heard stuff like
that, like I heard somebody tellme one time when I was a kid
that their grandma told themthat when we had to start buying
water, that that was the end,and uh that was like.
I mean, I grew up before wewere really buying bottled water
like that wasn't a thing when Iwas younger, you know yeah so

(42:03):
um oh boy, this is a lot.

This is a lot but it's all based on I can't hear
you oh it's, it's all based on,like individuals still, though,
because like everybody'smorality, because we're
influenced by so many differentthings now yeah everyone's
morality is different.
That means everyone'sperception of the world is going

(42:29):
to be like got some kind ofskew to it.
You know.
It's not like there's lessuniformity in the sense that,
like, like, the salish worldviewis in flux right now.
Right, I'd say yeah yeah, where200 years ago it wasn't
necessarily, or 300 years ago,like it's just like I'd say all

(42:52):
indigenous worldviews, at leastin north america are in flux.
Yeah yeah, I'm kind of gettingout of that whole world.
Indigenous thought.
Don't remember I called you theother day, freaked out.

Oh yeah.
You don't like worldview, nomore.

Well, I mean no, no , no.
Meaning like all the same orall people from oh yeah well,
I'm not gonna pretend to knowwhat the aborigines think yeah,
yeah, yeah, yeah, yeah.

Rocky mountain plains yeah framework of the
world.

I'm more comfortable staying in that area
.

Okay, yeah, okay On the turtle.

Stay on the left shoulder of the turtle.
This is like a really clunkytopic.

It is Well okay.
So, like I said, salisha brokeit down a bit, and so the first
thing we have to understand isthe thing you brought up, and we
have to, we have to, we have to, um, clearly understand what
the end means.
And now we I bet you can go toany native across the left

(44:17):
shoulder of the turtle, anynative, and they're going to
tell you the story that Salishajust said, but in a different
version.
Oh yeah, my grandma said, ohyeah, my uncle's grandpa said
that the end of the world.

My grandma said when the river was stopped yeah,
we're gonna cease to exist andthen, they think that's the dams
, you know yeah, yeah, yeah, andand even even.

I mean, if you talk to any salish person,
they're gonna probably cite oldshining shirt and his prophecy
of when things, that things weregoing to end at this particular
time.
Um, so I?
So first there's that, butthere's the misunderstanding of
what?
Well, the potentialmisunderstanding of that and how

(45:06):
that misunderstanding was, uh,maybe, uh, influenced by church
things, but I don't know.
None of us lived back then, soI don't know.
So then that, so that's okay.
That's that gets confusing,because then then you have to

(45:29):
draw the next, and I don't knowwhat you think about this.
You have to draw the next lineto this idea of how to act
morally.
Just like Salisha was saying,everybody wakes up and wants to
do something good, don't want tobe a crummy person, kind of
want to do some good things.
So what drives that?
Because if we're thinking aboutthe end and our end as an

(45:55):
individual could come any timewe want to have things in order
so that when we go to whereverwe need to go, that we're going
to be okay there, like we'regoing to be accepted, I guess.
So I don't know if that'sexactly true, if this is heavily

(46:17):
influenced by church things.
So back to this idea of what isgood in life.
What is good in life?
Maybe we get a goodunderstanding of what sort of
what drives.
What drives our ambition andour pursuits forward If we're

(46:41):
always thinking, well, okay,there's an end coming and I want
to get my affairs in order sothat everything will be fine
when I reach my end.
I don't know if that's thething that drives us, us native
people in the left shoulder ofturtle island I would say no,
even today, we don't.

We don't talk about the end even of our own uh,
more, uh mortality, okay, andthat that's evident in the
probate process on reservations.
You know what?
People don't plan, people don'tplan.

Oh yeah.

So that has to come from somewhere, because in that
sense it doesn't come from thechurch, because the church is
like contrary to what I saidearlier, I'm contradictory
myself.

Okay.

The church does talk a lot about the end of the
earth, the end of humanity, theend of time, the end of humanity
, the end of time, the end umrapture, leaving, leaving, yeah,
this earthly form, all that.
So there's there is a constantstate of of the end and there's
this notion that you prepareyourself for that time.

(47:54):
yeah, the point where, likecontemporary christians have
called the Bible basicinstructions before leaving
earth.
Really, yeah, and there's theold saying to be from the body
is to be present with the Lord.
So it's this idea that as soonas you're gone, you're in heaven

(48:14):
.
So there's this constant stateof talking about the end of your
life, but with Native peopleidea that as soon as you're gone
you're in heaven.
So there's this constant stateof like, yeah, talking about the
the end of your life, yeah, so,but with native people it's so
taboo to wish bad to to to wheelthings into existence, don't
talk about that.

We don't want that to happen, you know, yeah,
don't play with crutches, sodon't play in the wheelchair,
don't play with crutches, don'tplay in a wheelchair, don't,
don't, don't talk about dying,you know, don't yeah, so to the
point where it's to our owndetriment because we're not
realistic about our mortality.

You know, right, right, right this is a heavy
topic like what are you doinghere, man?

Well, I'm curious about this thing that seems to
drive the religious ideas ofwhat's right, and it's this idea
.

There's an old pro saying.
There's a saying Especially itwas pretty popular in the early
part of the reservation.
I don't hear many people say itnow, but you hear reference to
it and they used to say Ipractice my native belief, I
practice Crow tradition for mylife now, so I can have things

(49:32):
Literally, they'll say it so Ican have things.
I go to church so I can go toheaven.
Yeah, so there's this thingwhere they'll say the church is
for the dead Crow belief is forthe living.
Okay, okay, and I think youapply that statement to a lot of

(49:54):
tribes.
They'll say, like my, look attheir beliefs, their practices.
It's all about good fortune,prosperity, good wealth, literal
things, you know.
Yeah, pray the plants, you knowlike making wishes for your
future and for your loved ones,and giving away gifts and all

(50:17):
that.
It's all about the group, it'sall about the next day.
They'll say so you, um, may yousee a long life.
You know, yeah, make a wish forsome like something like what
you see.
May you see your grandchildrenyou know what I?
Mean.
So it's like the idea that you,you always wishing good and
doing that and your ceremoniesare a product of that.

(50:42):
Ritual and ceremony are likethe catapult for those things.

Yeah, a vessel.

Now, when you go to church, it's just a state of
prepping to die.
When you go to church, it'sjust this state of prepping to
die.
It's to the point where weglorify the place that's not
here, so it can really create astate of complacency on earth.

(51:13):
I mean, my rewards will be inhuman.
Blessed are the poor in spirit,for theirs is the kingdom of
heaven.
So everything is this constantlike yeah it's like I gotta be
dead for it to be good.
Yeah, you know what I mean yeahyeah, in fact you could even say

(51:34):
, with native belief, you'restarting over all the time yeah
you could even like I'm goinginto the sweat when I come out.

I'm reborn yeah, yeah yeah, that fresh, you know
yeah, idea, when the sun comesback up.
You got another chance do itagain.

You gotta do it again exactly.

Yeah, yeah.
When the solstice hits, you'vegot another chance to redo your
year Start over.

Turn it around now.
The sun's going to turn aroundnow, yeah, and so we're going to
.
It's good now we can make goodwishes and we're starting over,
yeah.
So this is interesting.
I just thought of this in inthe moment.
So that means in terms ofmental health, yeah, if you're
raised with that mentality, thatmeans that whatever problems

(52:25):
you're carrying from day before,yeah your approach to life.
The next day would be like it'sa new day.
I'm gonna yeah, we're gonnamove away from those things you
know.
Yeah, but in the idea not tocombat the church, but just this
idea that you're in sin.
You've missed the mark.
Yeah, that I messed up.

(52:48):
I have to seek forgiveness forthis and I'm in a constant state
of how do I fix it.

Yeah.
I messed up, guilt.

My world is shocked .
I have to right the wrong wherethere is.
I mean there's wrongs in nativebelief.
But the way you hold on towrongs are different.

Yeah.

Carry wrongs are different.

It's true.

It's true.

No, you're right on, you're going for it, man, so
that that brings about a wholedifferent meaning, just like you
said about what it means to bea person, to be a human on this
earth.
It's not, it's not, I mean it's.
I guess it's somewhat unfair touse the backdrop of the church
to to to frame up what, what Idon't think it's unfair because

(53:40):
it's.

It's all we know, it's the two, it's the two, the
two truths that we understand asnative people.
There's this natural truth thatwas given to us from our
creation.
Yeah, then there was theintroduced truth.
Sure, I'll even go on recordsaying I'm not against the
beliefs of the church.

Yeah.

But there's no question that they're foreign to
us.
Yeah.
Yeah, so when you grow up inIndian country and people say
like well, you're mad at thechurch or you're against the
church, yeah Well those are myonly options.

You get so in it, I guess.
So you know what I mean.

Yeah, so it's kind of like if a guy got his heart
broke by women all his life andthen it'd be like this guy hates
women.
Well, that's his environment,that's the environment that was
created for him, like his paincomes from his experiences with
women.

That doesn't mean he's against women.

But that's his knowledge base.
That's what he's going to talkabout, right?
Just like, if you don't drive acar and you only ride a bike
and you wreck on your bike, youhave nothing negative to say
about cars, but you but because?
But you're always on a bike andI'm like, I'm always wrecking
my bike, you know so it's ourtwo truths are the church and
our native belief.
Those are our two truths.

You're on a river man.

Well, I'm trying to keep you away from this
confusing topic.
But you actually explained howthis is possible in another
episode with your underlyingdelirium dual magistrate.

Whatever that is.
What was that calledNon-overlapping?
Magisteria?

Yeah, yeah, yeah yeah, yeah, yeah, remember
correctly conceptually, it's anidea that two truths can happen
simultaneously.
Correct, correct, yeah, so thatmeans that people can live in
that duality right and peoplecan negotiate the duality and
they do the social science is,in, of all the experiments,

(55:58):
native people.
One thing we've proven is thatwhether it's good or bad is not
the question, it's the fact thatcan we live within those two
truths?
And we have right.

Yeah.

So that means, when our criticisms come out about
the church and or about ourNative beliefs, that's neither
good or bad, because that's ouronly truth.
Those are the only two datasets we can work from.

Yeah, I have no business making comments about
islam yeah you know what I meanno, I do know what you mean.
Yeah, and I forgot what I wasgoing to say about it.

So when you said when you said we shouldn't come
at church, like that I mean.
But no, we should, becausethat's the only thing we have
experienced.

But I was not saying exactly that.
I was just trying to say I want, I want.
Well, I guess even what I wassaying is sort of described by
what you said.
Even what I was saying is sortof described by what you said.
I was trying to pull thebackdrop of the church off to
try to understand what usnatives think of as something

(57:07):
that is human.
Like what do we conceive asthis thing?
Like what's best in life?
Like for us, if we look at ahuman and say, oh, that person,
that's the best things in life,right, what they did, right
there.
But trying to pull it from thebackdrop of the church to say,
well, I don't want to thinkabout that influence and I want

(57:28):
to know.
I want to peer back 6 000 yearsand say, well, what were they
thinking back then and did theyhave this?

overarching idea of that of extinction.

What?
What did you say?
Yellow fat, yellow fat, yellowfat, but but but were you warm?

were you warm?
Yeah were you?
Were you fed?
Could you sit and relax andstare at the stars?
That means you did all yourwork that day yeah, you did
everything you needed to do, soyou can stay simple, simplicity
yeah I I equate good fortunewith simplicity, meaning like,
yeah, if I have a good life, itmeans I can relax yeah if I'm in

(58:10):
the brain state of movingforward even in the brain, even
in the brain that ebbs and flowsright
yeah there's times where I can'trelax, I can't, and that's a
whole nother episode, and that'sprobably not for this.
It's, that's for my counselor,right that's for your counselor.
That's for your counselor we'veall dealt with that.

(58:30):
Where I think, in the way I seegood fortune, yeah, to be lucky
, to be a lucky person is can I,can I sit at my own table and
drink my own coffee and be ableto relax, you know, without
having to think too much aboutif I'm, if I'm pulled down and
and and burdened by tasks thathaven't happened yet?

(58:53):
I think that stressful life andthat ebbs and flows, though,
because I would say right now,that's how I am Like I don't
feel in that.
In that sense I don't feelsuper lucky because I have a
list of things I got to get done, you know.
But in one sense I'm the waycrow crow people historically

(59:15):
believed this is if, if you hadaccomplishments and those
accomplishments, yeah, werewitness they'll say that person
is lucky, their head, they havegood fortune.
Yeah, and the more you're seenas someone who's fortunate, the
more you're used in thecommunity and but when you're

(59:37):
unfortunate, when you're riddledwith misfortune, they'll say
nobody knows your name yeah yeah, so.
So maybe that's a sign nobody'scalling your name anymore,
calling you to for advice, ornobody's calling your name for a
giveaway, or nobody's askingyou to come to this event.

(59:58):
Yeah, and we can call themhaters, we can say all this
stuff, but in the most basicsense of our reality is that
we're misfortunate.
We have misfortune.
Unfortunate, yeah, because it'snot a question of the root of
that problem.
It's more of a question of theresult of it so like it doesn't

(01:00:21):
matter if you're broke, you'reright, it doesn't matter the
reasons and you can blameeverybody else and you, but the
result is you're broke.
So it's like you havemisfortune.
In the same sense, it's like,yeah, if, if I even know what
we're talking about, but I'lllet you guys talk, I'm gonna be

(01:00:42):
like you have those momentswhere you're like I believe I've
gone too far.

Shandin Pete (01:00:49):
I think I've said too much.
Nobody's listening anymore.
I must be unfortunate, noyesterday.

Aaron Brien (01:00:58):
Yesterday I was listening to a little bit of
Noam Chomsky and Scott Mamaday.
And we've riddled someFarrakhan and Cornel West so I'm
feeling a bit rambunctious.

Salisha Old Bull (01:01:13):
Riddled.

Riddled, riddled me this, riddled me this riddle
me this.

No, I side note real quick, real quick time out
okay, timing out we gotta, wegotta line up.
Did you ever notice there's awhole generation of like elders
that speak like badass english?
Uh, yeah like very articulatethey are, yeah, like the way
they talk english is better thantheir kids and their grandkids.

(01:01:44):
Oh, yeah and, and so me andmiranda were talking about this.
So I was, um, I showed her, wewere, I showed her noam chomsky,
and so we started talking aboutnoam chomsky and we started
talking about Scott Malmedy andthen I got into this Farrakhan
thing.
So that's where that I had aCrow elder say to me one time.
He said he said it wouldbehoove you that's what he said

(01:02:08):
it would behoove you to providea meal for these elders, as they
may be a bit reticent to shareknowledge, what, what.

Let's back up, not Whoville, not Whoville
Rewind.

I was like what?

Nobody talks that way, what the doctor Seuss is
going on here, let me justGoogle that I was like what?

Nobody talks that way.
Let me just Google that.
Yeah, how do you?

even spell in English Who've?

you.

Behoove.

Behoove Is that what you're saying.

I thought you said oh behoove.

Behoove.

Not dehoove, dehoove.
Is that what you're saying?
I?

thought you said oh be, who be, who not do.
I thought you said whoville todo isn't that um sam.
I am from sam, I am From Sam, Iam now he has to log on on his
phone he probably.

He probably hit the.
He probably hit the X buttonbecause he was laughing so hard.
Was he laughing?

wait, yeah, he was laughing so hard, he was
moving all over the place Idon't know what happened there
you laughed yourself off thezoom you laughed yourself off it
would beho yourself off, itwould behoove you to charge your
laptop

nobody's gonna know that you guys, you gotta edit
that whole part out we're notdoing that no, we're.

It would behoove.
I would be behoove in.
I'm being out.
I'm reticent to edit that out.
Would behoove you to provide ameal for these elders?

as a baby.

Was he mad at you?

No, he was giving me advice.
That's how he talks all thetime.
That's how he talks all thetime.

Wait, wait, wait, behoove, wait, wait, wait,
behoove, wait, wait I'm notgonna say any names but, there
was another story, yeah, wherewhere, um?

they came up and said uh, ask this individual,
how do you say the word for carin crow?
And he said well, what doesthat mean?
And then he said it means movesupon its own volition.

Wait a minute.
How do you say volition in?

crow it's in there.
It's moved by itself, moves onits own right moves on its own.

That's a word you use a lot.

I don't know if you know that volition he
probably has a calendar on hisdesk that has all the vocabulary
.

Yeah, yeah, yeah, I use that word a lot because of
this conversation, that's likethat's like in the 90s, when it
became a joke it's like in the90s

when when the popular word came out in the r&b
song then everybody startedusing it.
Prerogative it's yourprerogative it's like clueless.

It's like clueless, the movie.
You know, when she sayssporadic, I hope not
sporadically, yeah then a wholegeneration.

That's more from my , that's more from my time.
I think prerogative is like forthe early 90s yeah, first grade
, oh yes, my prerogative firstgrade first grad graders saying
that Anyway, I thought thatwould be the sidebar of that,
because I've been noticing thisthere's a group of elders from

(01:06:25):
their mid-70s to their mid-80s.
The way they speak English ispretty impeccable.

There's a lot Not everyone.

It's not across the board, but I've run across this
a lot.
I don't know if you rememberthe late daryl kip yeah, from
brown, and he was the same way.

Could speak like amazing english, yeah you know
that was probably from that timewhen there was a lot of
pressure to be like you know, tobe educated to be like the like
, the, the dominant folks yeahI'm guessing they're also from a
time too and academics werelike philosophy, oh yeah, and

(01:07:06):
literature, a huge creativewriting was like big so they're
influenced, influenced a lot bypontificating oh, yeah, yeah.
It ain't like today, where theygive phds just to anybody they
also were the first ones to seecolored.

They were also the first ones to see colored
tv.
They also know stuff about theTransatlantic accent.
What, okay, whoa.

Let's go back to talking about the end of the
world.

Yeah, let's go.
Yeah, they also understoodshorthand.

They could tell you.

Yeah, that's so hard you ever run a?
I'm sure you do because of yourethnographic studies stuff when
you go into archives you runinto like shorthand notes, huh
oh man so difficult to read whodid?
I know, yeah, you need someoneto cipher it yeah, I know yeah

(01:08:12):
do you ever run into where?
Uh, these old ethnographersdidn't want to like say certain
things, so they would say theywould write it in Latin.
Yeah.

Yeah, then I got to figure out what the heck does
that mean?
There was one I was looking attoo.
I can't remember what the wordwas, but I had to look it up and
I couldn't even find it on asearch engine.
I had to go like deep into likea J store search to figure out
what this latin word meant yeah,for a language that's not
supposed to change ever, youcan't find unified spot spelling

(01:08:44):
for it you know, I know, yeah,yeah, yeah.
Anyway, I can't even rememberwhere we're at now.
I don't know where we're at Idon't know.

To be honest, I think you need to cut that whole
first half hour.
Why.
It's really clunky.
It's such a weird conversationto have.
Maybe the fact that we couldn'thave the conversation is a good
indication of where nativethinking is no.
I didn't even know how to talkabout it no.

I needed to set this up because there's this
thing, man, there's this thinggoing on.
He's getting at something.
I was trying to finally get tothe thing.
Okay, there's this talking foran hour.
There's this thing, man, get toit.
There's this thing, it's likethis.
This idea, well, you know,climate change, global warming,

(01:09:37):
there's this.
I mean, everybody faces this inschool, kids face it in school.
But it even bleeds intoindigenous scholarship, like
this indigenous idea of theglobal extinction crisis or
whatever.
And so then people are tryingto understand well, what does
extinction mean from anindigenous lens?

(01:09:59):
Now, of course, indigenousmeans a lot of different things,
but I wanted to try toestablish well, how do we think
about even the idea ofextinction?
And we just we went down a roadand we seen that, yeah, I mean
we don't think about it much.
Seen that, yeah, I mean wedon't think about it much, we

(01:10:21):
don't, we don't, we don'tconsider it, because it doesn't
even come into our idea of whatmakes like a good moral person,
because that good moral personis, uh, is um, contingent upon
the here and now, not for thepreparation of the end.

Yeah, I mean that's a good point.
That sums it up.
That sums it up.
I made that full circle.

Yeah, that sums it up.
So then, how do we respond?
So, if somebody asks you hey,aaron, help us with this plan to
develop an understanding of hownatives from your area think

(01:11:07):
about the ideas of extinction?

It'd be a pretty short conversation.
I don't think we think about ittoo often, but, um, you could
say that this, this, this isbeing asked of us right now,
with the whole traditionalecological knowledge and like
this idea that it's a responseto something that's happening in
the natural world, yeah, all ofa sudden, they're going to get
fractionated knowledge to try tofix a problem that was caused

(01:11:34):
by us.

Yeah, yeah.

It's so bizarre.
It's hard because I don't thinkthe traditional native thinks
in the sense that the world endswhen we do.
I think that we're participantsin the planet and that our time
may come and go, but that's ofno bearing to what happens in
the planet.
But that's, that's Of nobearing To what happens In the

(01:11:58):
planet.

You know Right Right.

That makes sense Right.

It does yeah, it does, it does yeah.
So I don't know, it's, it's ait's it seems To me To be me uh,
provide a great deal ofmisrepresentation, simply
because even even the idea ofour prophecies might be getting

(01:12:24):
twisted, even by our own people,about what that means, like
what the end means.
Yes, yeah, so that's.
That was my whole point.
That's my whole point.

I'm not cutting out the first half like that,
though I know that was a goodask.
What you just said right there,that was, that was good yeah,
but see it would have been areally short episode.

But I had to understand first of all the idea
of the prophecy, otherwisenobody would know, nobody
understand.
I have to understand,understand the idea of what it
means to be a morally goodperson, otherwise people
wouldn't understand.
And it's not driven by or wecan just what?
Go ahead, go ahead.
It's just not driven by theidea of things coming to an end.

(01:13:04):
Okay, now say what are yougonna say?

do it or we could just announce the truth that you
didn't have a podcast idea andas soon as you press record, you
started thinking aboutsomething and that's what came
up.
So you didn't totally hash itout, you had to do it while we
were talking.
No, that is not true don't,don't, don't lie, because I know

(01:13:27):
, I know you, shanee.
And then when I said, say lisha, jump on in 30 minutes, you
thought now I have to come upwith a topic where she can be
included.
No so then you had to like thewheels had to turn.

No, here's my notes man.
I thought of this.

Did you see my notes?
You typed that while we weretalking.
I did not.

I typed that while we were talking.

Speaker 4 (01:13:54):
I'm just playing, I know, but no, that does happen.
I think part of it is.

Yeah, I'm just playing, I know, but no, that
does happen part of it.
Yeah, that does happen in a lotof the evolution of what we
talk about happens sort of onthe fly.
So you're true, you're right.

Okay, go ahead yeah , no, I, but I I do think our
audience uh needs to know,though, how smart you are and
that you can come up with apodcast topic like this.
Most people aren't going to,though most people aren't going
to sit around.
They're going to talk about frybread, and matriarchs.

Yeah, you know , yeah, changing the first
letter on a word and thenthinking it's revolutionary, oh
my gosh, what, what do you slam?

you know, patriot patriarch and matriarch well,
we're gonna rematriate and notrepatriate.
First of all, I don't I don'tknow if the result is the same,
does it matter what the word iscalled?
Anyway, I don't know.

I think that's , that's, that's yeah that's
another one I want to talk about.
Let's talk about fried breadand donuts.

Oh yeah, what's the difference between an?

elephant ear and a fried bread.
Anyway, my question One hasmore sugar.
One has more sugar.
I'm all on board for that, yeah.

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#59 - Crushing Myths, Prophesying Futures: Indigenous Perspectives on Life and Extinction

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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;}#59 - Crushing Myths, Prophesying Futures: Indigenous Perspectives on Life and Extinction