 Now, there's lots of different ways we could talk about this. This is one thing that I was hoping was really going to be in the textbooks for the new grade 11. This comes from the Iroquois, Casuenta, as you know they have the wampum kind of tradition there. It's a specific form of literacy again. They keep track of events in these ways, but I want to draw your attention here to this two-row wampum here because in there is sort of the Iroquois record of how they understand their relationship with the government. Let me read to you an interpretation of this, Casuenta. When the Haudenosaunee were the Iroquois, first came into contact with the European nations. Treaties of peace and friendship were made, first with the Dutch and then subsequently with the English for the Iroquois. Each was symbolized by the Gasuenta, or the two-row wampum. There is a bed of white wampum which symbolizes the purity of the agreement. There are two rows of purple and these rows have the spirit of your ancestors and mine. There are three beads of wampum separating the two rows and they symbolize peace, friendship, and respect. These two rows symbolize two paths or vessels, traveling down the same rivers together. One a birch bark canoe will be for the Indian people, their laws, their customs, and their ways. The other a ship will be for the white people and their laws, their customs, and their ways. We shall each travel the river together, side by side, but in our own boat. Neither of us will try to steer the other's vessel. The principles of the two-row wampum became the basis for all treaties and agreements that were made with Europeans and later the Americans. Yes. There it is. Thanks for that. This is obviously a different context. Eastern Canada and Western Canada are very different places. The Iroquois, not the same as the Blackfoot, but we know that the treaties moved east to west and that this kind of relationship, this kind of understanding is what informed the treaties that we have out here. One of the things that's also critical about understanding this two-row wampum is that people will say, so they have this idea of these boats going parallel, but they'll say that doesn't mean, of course, that they're not related. They're in the same water. They're side by side. So it's not that they're separate from each other. They're related, obviously, but it's that distinction, that difference that's important. And Blackfoot leaders will say the same thing. They'll say, yes, we have this idea of nation. It's important to us, but our TPs are all held down by the same pegs now. We can't ignore each other. So the question is, what governs this relationship? How can we move forward? Just one last slide before I get the film on. This is a very important scholar. If you're interested, I would highly recommend his work. He's a legal scholar. His name's John Boros. He comes from the Chippewa of the Nawash, which is down by Sarnia, Ontario. He's Anishinaabe, Ojibwe. But he has this theory, what he calls landed citizenship. And this is something I think is what I think we need to be sort of moving towards. His argument basically is that Aboriginal people can no longer remain isolated. If they want to influence what Canadians think about them and what the policy is, they have to move beyond their own communities. They have to use and transmit their culture and matters beyond Aboriginal affairs. Many Aboriginal groups have well-developed notions in their philosophies and practices about how to recognize the land as citizen, how to recognize the land as citizen. Aboriginal citizenship must be extended to encompass other people from around the world who have come to live on this land. So the idea is, yes, we recognize immigrants, we recognize their experience, we recognize what they bring to the country, but they need to know about this idea of Aboriginal citizenship that he's talking about. Recognizing the land as citizen. And bringing this idea to the attention of Canadian institutions is what he's arguing. And I guess I support that view.