 I think trauma-informed practice from an indigenous perspective is different than trauma-informed practice from other cultural approaches, simply by definition of being from its own cultural perspective, right? The way that I like to frame it sometimes is, you know, a lot of times I'll ask if I'm giving a presentation or a talk or I'm meeting with some people, I'll say, how many of you here have heard an indigenous person say, all my relations? And inevitably some hands will go up because it's something that indigenous people say a lot. And they don't say it simply because it's a cool tagline to put at the end of a sentence. They say it because it's a demonstration of a cultural world view that really indexes the interconnectedness and interdependence of all things. For Aboriginal people, we are deeply connected to each other as humans, but also to the territories we inhabit. And indigenous approaches to trauma are embedded in that cultural world view of interconnectedness of all my relations. So trauma-informed practice from an indigenous perspective emphasizes and recognizes all of our relations. And because of that, it's deeply land-based. And a lot of the approaches for resolving trauma from an indigenous perspective involve land-based tools and approaches for wellness, right? And there's many examples of that. Sometimes people will brush down people with cedar at the end of a difficult workshop, and that's a land-based practice. Because cedar is from the land, obviously, and it's also a powerful medicine for indigenous people, smudging, working with stones. There's many different examples. And these are all really concrete tools and approaches that come from an indigenous perspective and understanding about trauma and trauma-informed practice as something that's an all my relations thing.