 My name is Tara Montague. I'm the administration manager at the National and Unhistorical Center. I'm looking for way to do representations. So I think the way that's described it is the program is itself. I was thinking about that because we don't have little mini programs. Our program is offering students, public, and community members the experience and understanding through our interpretive center of the history of this area and the history of the Ojibwe people. So when they come to visit us, whether they're students or depending who comes to visit, they will actually be taken through the interpretive center that you have visited here today, see some of the displays, work with the tour guide to understand the current context where they are located with territory. They are in understanding perhaps protocols and etiquettes of this particular area and then they're walked through time of taking back in time of what happened in this area. You would then go outside, not when it's minus 30, and you would be guided by someone like Christie generally in the spring on golf carts and you'd be taken through the property as it goes back down the river. So that's all long soon and that's where we have the largest concentration of known burial grounds, so burial mounds per se. So I think people don't understand both the mounds themselves and that's where I think a big art program I would say is really concentrated on conservation of the mounds, the preservation and the respect still given and teaching when you bring your guests out, you're not only educating them about burial mounds practices, you're also giving them an opportunity to often they offer tobacco to the mound. They're even participating in reconstruction of one of the mounds by off putting soil back on the mound so you won't have that experience today but if you do enjoy skiing as you said you would, people come out and ski and enjoy the scenic beauty and the peace of this area and learning back, it takes you back in time when you're here. It's basically the way it's turned into a seasonal operations that's the way I would look at it. So seasonal activities vary as we know it in First Nations Anishinaabe culture so we're noticing as our guests are seasonal so through September I would say we're actually, we still get a lot of US travelers that are still traveling through and we actually have a lot of, I would say kind of 55 plus tourists of this area love history, they love the understanding of this area, they're intrigued by the First Nations culture, they want to know so we do still see a lot of that kind of tourism but then as the seasons continue into the winter kids want to come back out so for most of the winter season we're actually considered a closed facility so because we're seasonal so we'd be open May through end of September but then we start catering through the quiet months the winter months to the children that want to come out. We had a lot of various disciplines that come to this region obviously we get a flood in the summer like forest rangers they come here healthcare facilities they come here they just gather here groups come here they want lunch because we have the best fried bread ever and they should want that and then they come out also so that we can offer them the educational components so it's it's nothing to see lots of archaeologists or lots of botanist or lots of doctors so it's just a it's a meeting place and it was always if you think about what I gave you that history of there was communities over there pretty far down river and there were communities all along this river it was very common there were meeting grounds here you come here near the wrappers they would gather here there's there's documentation of gathering and having celebration picking berries obviously lots of you know mixing and and celebration but obviously there was a focal kind of meeting point for these communities that lived along the river and that was right here so I find it's still a gathering place I think because we were trying to honor in the right way in a respectful way but still an accessible way um for students I know even for community members uh for reading river for station community members they like coming out here and showing their children and grandchildren and taking part of being that there's a real sense of ownership so there's that that in itself is is huge because the community has funded this place for 20 years and through times when doors probably would have been closed anywhere else because it just the visitation was low the interest was low the interest is high enough because of where we're at and in the cycle of reconciliation so people are interested in entry but what makes it a sense or a back center of excellence is that this was happening um before it was popular and it was important back then it was important for the elders to share with their community not lose that story so I think that makes it a center of excellence and that I've had so many other people come here and say I didn't know that about this area um because we have a far-reaching audience we're able to share with them local history that they didn't know they've lived through the whole life and they didn't know that history and it changes mindsets it changes perceptions and now there's a greater appreciation for what really took place in this area indigenous education for me I was thinking that's kind of a that's a really broad um scope there's obviously in this particular area and I'm not sure how it is and the different uh districts there's real success stories of things that have gone really really well all the great partnerships others coming in doing teachings um experiential land based activities some really great examples of indigenous uh education um but I think there's some really because I wasn't an educational background before I still think uh that there's a lot of improvements that can be tackled and when I think of indigenous education okay so there's that there's the education of the culture there's the education of the history and framing and all of that are we talking about educating indigenous people are we talking about that so I don't know and and how are we educating indigenous people and how are we targeting them um and I think we all agree um and focus on the youth because we want to obviously have hope that the youth will improve where we have maybe not and we want to educate them in the best ways so I think indigenous education can be really broad seamless governance so you know and and to say you've been here so and so has been here we're all doing the same thing we're all working on seeing a lot of us and I don't know what but a lot of us are working on the same mission and but yeah we're all kind of charging forth uh in these separate areas um I feel like if we merge and understand whether it means that we have you know I'm not sure what that next step would be but it's really that merging of all these great talents and these great intents and to to form them into one movement really and and that would override to say look this is not only um you know it just it just seems like it's kind of still disconnected you know just seems like there's a lot of disconnects so if we were all kind of assembling you know whether to say we have great examples of seven generations learning institute right here fabulous except I'm guilty we don't work closely enough with them so how can we bridge that so that we're all kind of I don't know mandated to be working together so that we're pooling our resources and uh we're not having to reinvent the wheel and we're not duplicating and we're all working together at this uh especially in the educational realm because like you said there's so many great examples that you're identifying in these regions and just working together uh somehow a little bit better