 I'm going to need to find money if we start this work together. She smiled and she said, can I call you tomorrow? I said, well, I was pretty much going to say, you know, I would like to start next week, but you can't. She said, we'll do it. What I came to know from the relationship I built with her is, what I also came to learn about her was that she was a woman of faith. She belonged to an Anglican church. And in the time that we built our relationship together, in those early years, there was no money. And she knocked on people's doors. She talked about what could be changed, exchanged, so that they could provide some money. And she managed to knit something together so that we could keep going. So I'm coming to the end of my fourth year. At this point, we're offering a program that I developed called the Care Support Program, an Aboriginal Care Support Program. Somehow, tangentially, to my learning at the university, I was continuing my work of learning how to be a group guest here on these lands. And I found aunties and grandmothers to teach me. And the way in which I went about to do that was to make myself available to be their helper. So they would call and say, I'm going to be going to Native women's today without exception at such a time. Because I was mostly still a student. Sometimes it meant missing a class, a company then. And I was learning the teachings that they were providing to the community. And in those particular times, they were also very clear about what teachings I could think of myself and the things that I would need to do in this work that I was building at the university. So that first program that I developed, the Care Support Program, is based on an Anishinaabe teaching of being an Anishinaabe, which means being a helper. And I got that idea from my own community in the fact that as you're growing, you were never left alone. We have a calendar that we follow that mostly outlines the seasons in which we gather food and also outlines the roles and responsibilities. Our winter time is the time that we do our formal learning. And the rest of the year, informally, that learning process is you picking up a task, a particular interest you have, and trying. And that process is about learning for yourself how to actually be successful at it. It emphasizes that mistakes happen all the time. And that's how you learn. It emphasizes that Namibus is perfect. It emphasizes that learning contrary to how we've set up learning in universities, which is very much an individual process, our processes are collective. Because we believe that every person coming into a circle, we have a long circle of learning, that collectively we have a better chance of everyone understanding what tasks at hand are or what needs to be learned. Because each of us as individuals with our individual gifts we can assist each other in seeing the whole of what it is that is before us. I can't tell you how much I appreciate that we are sitting in a circle today. I thought at some point we would go around the circle and allow each and every one of you to introduce yourself. That is important when we gather. That's foundational to building relationships with indigenous folk. It is at the heart of the Truth and Reconciliation Commission's report. If you have not had the opportunity to read it entirely, you can't do it in one sitting. It's a stop and start. It is very dense and there's many difficult moments recorded within those pages.