 today's Brownbank talk from the archeological research facility. We'd like to start by making a few announcements today. This afternoon at four o'clock, we're having our data conversations workshop number one on data quality control. So this is gonna be a conversation about trustworthiness and quality of the data that we use in our work in archeology. We hope you can attend. There's a link there. You have to register for this because it's actually being placed on Zoom on YouTube. Next week, on November 3rd, Wednesday, at our regular time at 12.10 on YouTube, we are gonna hear from Sarah Ann Knudsen, who's gonna be speaking about revealing Arab and Trans-Eurasian cultural heritage from museums-based materials. So we hope you can join us for that on YouTube. And then also next week, we have an event that the ARF is co-sponsoring, part of the Unsilent Thing, The Archives lecture series hosted by the Bade Museum and the Palestine Exploration Fund and the ARF. And this is gonna be a talk on November 4th, Thursday at 9 a.m. Pacific on our YouTube channel. And it's called, Guarding Archeology Everyday Labor and a British Mandate Department Antiquities by Sarah Irving from Stanford Shirt University. So we hope you can join us for that. And now we'll move on to our current talk for today. Thank you, Sarah. This is a great honor to be here today and to introduce our speaker. I wanna just begin though with our land acknowledgement. The Archeological Research Facility is located in Houchin. The ancestral and unceded territory, the Chochinho Speaking Aloni people, successors of the historic and sovereign Verona Band of the Alameda County. We acknowledge that this land remains of great importance to the Aloni people and that the ARF community inherits a history of archeological scholarship that has disturbed Aloni ancestors and erased living Aloni people from the present and future of this land. It is therefore our collective responsibility to critically transform our archeological inheritance in support of Aloni sovereignty and to hold the University of California accountable to the needs of all American Indian and indigenous peoples. I would now like to introduce our speaker, Alec Apidoco, who is a environmental archeologist and he conducts historical archeological research on indigenous stewardship practices. And is doing that with the Alma-Mudson Tribal Band among other tribes. And he's specifically interested in just looking at various stewardship strategies, cultural burning and selective harvesting and how these were done in the past. And then working to see with the tribe how these might be implemented today. And I think he's gonna touch a little bit on that. So it's with a great honor to have Alec speak and he's gonna talk today about indigenous landscape stewardship on the Santa Cruz coast, a historical ecological approach. So Alec, I'll let you take over. Thank you very much for being here today. Thank you Kent for that kind introduction. Can someone just confirm that my screen is sharing? Are you seeing the title slide? Yes. Awesome. All right, here we go. We are good to go. Excellent. So it is my great pleasure to share what I think is fascinating collaborative work on indigenous landscape stewardship on the central coast of California. We still have big questions about how stewardship practices such as cultural burning changed and developed over long periods of time. However, it's becoming clear that the legacy of anthropogenic burning as a land management tool has many implications for some of our current problems today such as wildfires, restoring sensitive habitats and most importantly, returning good fire to our landscapes. A challenge has been documenting the historical stewardship practices in the archeological record and expanding from textual based evidence like ethnographies and ethno histories. And a bigger question is, how do we return to a system where indigenous stewardship is a regular component of land management? While these issues still require much work, my goal here today is to share some of the historical, ecological and archeological studies on Native American natural resource use on the Santa Cruz coast. Here's an outline for what I wanna cover today. The first part is to describe the cultural landscape surveys that have been conducted over the past few years. I will describe the integrative approach that we have taken to documenting cultural resources on a landscape scale. This effort has identified more than a dozen previously unrecorded sites. It has also documented the condition and locations of more than 100 ethnobotanical plants and other areas with cultural and natural resources. But I'll talk more about this in just a minute. Then I'm gonna talk about the preliminary ecological research of a damaged site from a wildfire in 2020. The damage to the site has exposed archeological deposits that may provide an opportunity to learn about how native people were using natural resources in the interior of the region. This information can then be compared to what we know about sites along the coast where the majority of our collaborative work has focused so far. I will describe some of the early trends that we are seeing and discuss potential next steps for further investigation. For the final part of my talk, I wanna turn to the native plant propagation project that is being carried out by the Amamutin Land Trust. This is an ongoing project that propagates ethnobotanical plants for ecological restoration. We will chat about how this information gathered from the integrative surveys and ecoarchaeology actually articulates with this grassland restoration project. But before I launch into these case studies, I wanna provide a little bit of background on who really is involved with this work. The Amamutin are a tribe from the South Bay whose tribal members descend from the survivors of Mission Santa Cruz and Mission San Juan Batista. The Amamutin have formed a land trust as a way to return traditional stewardship back to lands and protect cultural and natural resources. This land trust employs a native stewardship core which is a professional crew of tribe members that specialize in a wide range of environmental and conservation work on the central coast. So it is this native stewardship core that is doing really important work and they're out there right now as I'm speaking. You can find them doing burn piles, finning Douglas fir thickets, removing exotic weeds and even doing archeological surveys and monitoring. I just wanted to highlight that the Amamutin's native stewards are the lead singers in this work while UC Berkeley researchers such as myself are playing backup guitar. Now I want to talk about the landscape surveys. The Amamutin land trust has developed a program called Integrative Cultural Resources Survey which is a service they provide to land managers with proactive stewardship plans for culturally sensitive areas. The surveys are broadly designed to document, protect and steward cultural resources at the landscape scale. And what exactly do we mean by integrative survey? It's just another way of saying that it's a hybrid approach to documenting cultural and natural landscape components at the same time during field work. Let's go over a couple of the main components. The first one we have are non-biological native American cultural resources. We can think of these as archeological sites, artesian springs, mineral outcroppings and view sheds. This may also include riverine features that are important to fisheries such as spawning habitat for salmon. The other component of the integrative surveys are general vegetation types. Since large assemblages of plants such as grasslands or an oak woodland are what provide ethnobotanical plants, the tribe views vegetation types also as a culturally important resource that must be considered. We also go ahead and record ethnobotanical resources which are plants that were traditionally used for food, crafting, ceremony and of course medicine. What is neat about the ethnobotanical component of these surveys is that it's leading to some interesting synergy with the native plant propagation project by creating a GIS database that contains the locations of these plants which goes on to assist the tribe with knowing suitable locations to harvest seeds and other raw materials. Let's take a look at an example of an integrative landscape survey. We recently finished surveying one of California's newest national monuments, the Chitone Coast Darys in Santa Cruz County which is about 60 miles south of Berkeley. This is beautiful land with about 5,800 acres of coastal terraces, grasslands, redwoods and water sheds. The property is managed by the Bureau of Land Management and they anticipate much tourism due to its scenic viewsheds and proximity to a main highway. The Alma Moots ensought to proactively provide the BLM with integrative surveys since most of the property in the past has not been subjected to systematic survey. And what was done previously was performed without the participation or the inclusion of tribal perspectives. While the property totals 5,800 acres, our teams looked at a much smaller universe focusing where trails and parking lots may be placed. To prioritize areas that are most likely to contain archeological resources, we stratify the landscape so to focus on gently sloping land that occurs near a perennial water source. After we identify these areas that are predicted to have cultural resources, we then set up a systematic catch and release grid for sampling soil from the surface for artifacts. What this means is that we collect a small soil sample from the uppermost layer of mineral soil and then screen the soil for archeological materials using a portable sieve. Surface artifact collection is nothing new to archeologists but it can often be a demoted technique due to its time investment and variation in surface visibility depending on your site. But here on the coast of California, surface visibility is usually very poor. So the catch and release is something that we advocate for whenever possible. When artifacts are observed within sort, count and weigh the artifacts in the field and return all the material after we've done quantifying it. For recording other cultural resources like ethnobotanical plants, we take GPS points of these locations and add them to a GIS database. This data is collected opportunistically and depends on what is visible at the time of survey. These resources can be recorded as points representing individual plants. It could also be recorded as a patch of a particularly useful plant or it can be a large polygon representing a vegetation class such as an oak withen or a grassland. I'll go over some of the details in a minute. For now, let's look at how the archeological portion of the survey happens. In this example, we surveyed an area that contained a previously unrecorded site in the watershed on the property. We were able to walk our soil samples to a nearby creek which I really think helped our visibility of artifacts. We recorded a diverse assemblage of shellfish, perhaps eight or nine different species, including flake stone, modified bone, and as well as some shell beads. And this is a trend that we see at other sites on the property and in the broader region as well. This type of artifact assemblage is usually associated with habitation type sites or a village of some sort. The tribe has asked to keep locations confidential so I'm presenting a schematic version of the findings. This is a concept of a density map that is made using the results from the catch and release survey. What the map shows is symbology that changes by the density of artifacts in the soil sample. So the small red circles show an absence of artifacts while the small green circles indicate a low artifact density and the bigger green circles indicate a higher density. This information can be used to develop boundaries for the site so that the BLM can avoid the area when planning for trails and parking lots when the monument opens. These density maps are also a fundamental step for doing more advanced eco-archaeological testing which uses a density map like this to determine where to place geophysical grids, augers and excavation units. Let's take a look at a different density map on a different part of the property but at a landscape perspective. So the map I showed before was of a specific site and it consisted of about 30 catch and release units. The map that I have here shows several archeological sites and about 300 catch and release units. These sites are all on top of alluvial terrace along the canyon floor and within this dense riparian woodland with bay, buckeye, alder, redwood and plenty of banana slugs. All the sites here contain artifact assemblages that are consistent with habitation-related activities which also match the broader trends of the area. From a broad spatial perspective, we see a high density of archeological surfaces along the canyon floor. This would have been where native people were living and moving up and down the canyon but it is now a really dense forest that is really shady as well. And I should clarify that it was by no means easy to access the survey locations. It was a lot of machete swinging and using garden loppers to cut walls of shrubs and woody vines. It doesn't take much of an imagination to see that when native people were living in this canyon, it would have been a much more of an open environment or at least the understories had low amounts of debris. Documenting the spatial distribution of surface artifacts helps us understand the basic dimensions of a cultural landscape but it is still incomplete without overlaying the information from the vegetation in ethnobotanical surveys. This brings us to our next concept, the biological component of the integrative survey. Here we are with the landscape scale composite map of the ethnobotany and the vegetation type survey results. This map allows us to look at the ratios of vegetation coverage and where certain ethnobotanical plants are located. The map is also telling us a story at a glance. The story is that the northern coastal scrub is a baby blue in baby blue shading is now covering a relatively extensive area compared to grasslands and even more so native grasslands in the yellow. This is important because northern coastal scrub is one of the first vegetation types to succeed a grassland in the absence of a broad disturbance like fire. It would be interesting to compare this map to historical aerial photography as a way to measure changes in vegetation coverage in this cultural landscape over time. Many traditional sources of food and crafting material in this region are becoming harder and harder to find. There are fewer mature oak woodlands in these parts and native grasslands are even fewer. I was told by a current PhD student here at Berkeley and Amamutin tribe member, Alexi Sagona that access to good quality sources of plants has been a longstanding barrier to the cultural revitalization efforts. These integrative surveys, along with the help of local experts have been an important effort for prioritizing locations where harvesting and other cultural activities can occur, such as traditional stewardship. When it comes to crafting and basket weeding, native people will be quick to tell you that you need the best high quality materials which are only available under the regime of stewardship and tending. For some perspective, scholars have suggested that a cooking basket may require up to 4,000 deergrass stalks, cradle boards for babies, about 600 straight sour berry stems and a 12 meter wide net for catching fish will require up to 2,100 meters of portage, roughly about 35,000 plant stalks. And the point I'm trying to make here is that these integrative surveys are shedding much needed light on the condition of local ethnobotanical resources which is of special use to tribes today. Let's take a quick look at one of these ethnobotanical patches up close before we move on. This is the marvelous California beaked hazel, previous archaeobotanical research in the area has shown that hazelnuts may have been a preferred nut food for the native people living in this area. But harvesting hazels has been a challenge due to access and also unmanaged conditions of certain stands. These integrative surveys have made it possible to pinpoint some notable stands of hazel, often growing near archeological sites on the property. While we don't currently know if these relic patches relate to indigenous occupation of the area, it was one of the most numerous patches of hazelnuts that we encountered on the property. Areas like this may be good candidates to experiment with cultural burning and other stewardship techniques to enhance this resource. And I hate to do this, but I gotta pause really quick to plug in my charger. Be right back, one second. While he's doing that, I just wanna mention that those of you listening, the live chat was off, but now it is on so you may have to refresh your browser to see it, but hopefully you can all see the chat box, you can ask questions at the end. Thank you, Sarah. All right, I'm back. Batteries plugged in now. All right, let's move on and take a look at some of the preliminary ecoarchaeology of a site that is situated in the Santa Cruz Mountains. So we're now moving from the integrative surveys of the broader landscape and towards the investigation of a specific archeological site. The map on the left shows in the red the perimeter of the CZU Lightning Complex fire that swept through the Santa Cruz Mountains last August. The participation in the perspectives of the Alma Mutsin were requested to help land managers in the mountains document an archeological site discovered to have been damaged by activities related to the fire. This was a hot fire that burned almost 100,000 acres and unfortunately killed a couple of people and destroyed more than a thousand structures. In collaboration with UC Berkeley and Alma Mutsin, surveys and limited testing was carried out to understand the general condition, the attributes and other basic information about the site. Here where we were able to lay down a few dozen catch and release units while also carrying out ground penetrating radar, magnetometer grids of areas with high surface densities. We also did a few augers which all the soil was collected in its currently undergoing flotation analysis here in the labs at UC Berkeley. We began looking at the site using the catch and release and from that we were able to learn that the site boundary was much larger than we anticipated. Just like the coastal sites, the surface artifacts appear to be similar such as chip stone, debitage, bono remains and a diverse number of shellfish. And might I remind you that this site is about two and a half or three miles from the coast over rough terrain and is about 1,200 feet in elevation. It's not exactly waterfront property but people that lived here still made choices to harvest and process coastal foods. I just think it's really neat and shows the importance of marine foods even at sites in the interior. We are interested to see what we can opportunistically learn about how native people were using natural resources and what foods were being processed in the mountain areas. Investing time and resources into doing ecoarchaeology is important at sites like this because previous research has focused only on coastal lowland sites. So our current understanding of the complete cycle of resource use and land stewardship that occurred by tribes is incomplete. Activities at the site appear to have negatively impacted some of the areas. There are several pushpiles or artificially deposited soil on the surface of the site that contain archeological material. There is also evidence of logging and dragging logs through the site. The most significant of the impacts is a road cut probably 20 to 30 centimeters deep which exposed some intact archeological features. We are still deciding what would be the best strategy for researching or stewarding these areas. Now I'm gonna briefly talk about the radar and magnetometer survey. I'm not gonna go into too many details but the goal of doing these scans was to detect areas that contain archeological features rich with ecofacts. These features would be like an earth oven or another occupation surface like a house floor. The geophysical is also a quick way for us to look at broad areas of the site subsurface without doing any impact. We're still post-processing this data and we are looking forward to taking a closer look in the future. We also judge mentally placed seven auger units based on land form and surface artifact distributions. Our team agreed to screen each auger sample for human remains before collecting the sample for lab analysis. Augers are a great way to, you know, they're pretty neat. They give you a lot of information really quick. They can tell you about the depth of deposits as well as gives you a glimpse at the stratigraphic regimes of the site. It also gives you a look at the artifact frequencies through a vertical sequence. While there are some limitations due to the spatial coverage of auger sampling we are seeing a few interesting trends based on the limited number of samples processed so far. One thing we learned about the site is that it's about a meter deep and some areas have discreet, complex stratigraphy. The lab analysis is also showing a lot of obsidian and short debitage. Also faunal remains, groundstone fragments and also a few shell beads. Again, the artifact assemblage is fairly consistent with what we see at the coastal lowland sites but the obsidian frequencies are beginning to tell us a story. Obsidian is relatively uncommon in the Santa Cruz Mountains so we're interested to see if we can apply X-ray fluorescence and do a sourcing study once the lab processing is complete. With the time I have left I would like to turn to the native plant propagation project. The Alma Mutant Land Trust operates a greenhouse in field beds where seeds of grassland species are collected and propagated by tribe members. To be directly used in ecological restoration of culturally sensitive areas in cultural landscapes. What is neat about the integrative surveys that I talked about earlier is that it's helped this effort along from the GIS information about the locations of certain plants. This is crucial because an agreement for the propagation project was that seed sources need to be collected specifically from the Santa Cruz Mountains. To one thing to call up a nursery that's in another county and ask for 10 pounds of seed but it's another thing to collect 10 pounds of seed in the wild locally. With all the species out there how does the Alma Mutant decide which plants to prioritize? Well, the tribe has interestingly turned to archaeology and archaeobotan for guidance regarding which plants were the most commonly used by native people in the area. The tribe also turns to oral histories about preferred foods and ethnographic documents that detail what foods were important to the diet. Some of these foods are red maids, tarweed, several grass seed species and also brodeas known as Indian potatoes. What is also interesting is that this project has benefited from the assistance of many volunteers comprised of retired and working locals, academics, students and just native plant enthusiasts who have collectively contributed hundreds of hours of hands-on time with this project. Rob Cuthrell who completed his PhD at Cal and now manages this plant propagation project said that the volunteers meet a few times a month and they have created a community of sort where people share ideas about plant propagation and share gifts such as fresh fruit as well as coffee and donuts and have a space to interact with tribe members. I just think it's really cool and neat that the Alma Mutant's native plant propagation project has evolved and created this community space on the Santa Cruz Coast. I wanna finish off by talking about the difficulties of finding certain species on the Santa Cruz Coast. For example, red maids are known ethnographically as a California Indian favorite food and is recovered archeologically as well. What even makes this plant more challenging to locate is that its flowering time is relatively quick and only opens up in the afternoon. The plant is also just a few inches tall so it's really, really hard to see amongst an ocean of exotic grassland. But one positive note was that our teams were able to locate just a few individuals and from those few individuals we were able to propagate hundreds of red-made plants that will hopefully go on to produce seed amounts necessary for restoration. This is all pretty neat stuff if you ask me. There were a lot of people involved in these projects, too many to name. Funding for these projects come from a variety of sources but I wanna personally thank the Stahl Fund from the ARF and the Rosier Student Award from the Society of California Archeology for helping the archeology get off the ground. A big thanks to the Alma Mutant Tribal Band. For none of this work would be possible if it wasn't for their dedication of the Native Stewardship Corps as well as all the talented staff at the Alma Mutant Land Trust. A special thanks to Gabe Sanchez and Brett Jackson for flying all the way out from Michigan as well as Mike Grown for driving up from San Diego to help out with this work. And finally, I want to thank Kent Lightfoot, Christine Astor and Junco Habu for their mentorship over the past few years. And also to Rob Cuthill for involving me in the several aspects of stewardship work on the Santa Cruz Coast, providing overall guidance over the years. And I'll be happy to take any questions now. Thank you very much for listening. Okay, thanks, Alec. That was great. So, Sarah, I know you're gonna handle the questions but let me just start with one here. So Alec, you did a really nice job in terms of talking about the integration of the archeology and the stewardship and also the whole plant propagation program. So when do you, you know, I know you and Rob have worked really with the tribe specifically on that plant propagation program. So when do you think you're gonna actually start using bringing back some of these plants, you know, in terms of restoring the ecology of the areas that are being looked at like at Kitaroste Valley? Is there a timeline for that? And will there be some cultural burning that'll be done first and then they'll bring the plants in? What do you think is gonna happen? Yeah, Ken, that's a great question. And I'll speak very generally about it. You know, the Kitaroste Valley, the native stewardship core have been doing a lot of work down there, removing Douglas firs and removing exotic weeds. So it's been primed or prepared for to do ecological restoration. And I think the deadline to put some plants in the ground will be next spring. So really looking forward to seeing how that's gonna play out. But, you know, I think the main takeaway here is that, you know, these things take a little bit of time to take a little bit of planning to, you know, have all the pieces in motion. Cause, you know, ecological restoration comes with certain challenges, many setbacks. So, but yeah, we're keeping our hopes up for next spring to put plants in the ground in Kitaroste Valley. And will you be using the seeds at all too, Alec? You know, and the seeds, Anne, you got seedlings and seedes. Have you guys, have you thought about how those will be implemented with the tribe? Yeah, you know, for the, for right now, the goal is just to complete the requirements for this project that are outlined in the grant. And then once we complete that, we'll put our heads together and see what other variety of things that can happen. But I think that, you know, this restoration project is a neat model for going forward and shows the diversity of things that you can do with indigenous stewardship. Yeah, well, that's great. So, Sarah, do we have any questions from the chat function? Don't see any in there just yet. And I want to remind the people who are viewing, if you can't see the chat box on the right side, ah, here's one. So I guess they can't see it. Yeah, please post your questions in the chat. Do you have any questions for Alec? So Tim Gill is asking, how do you keep the plantings from being overwhelmed by very robust invasive plants? He is assuming that it requires constant tending. Yeah, you know, that's a really good question. And in terms of a restoration plan, you know, one thing that the tribe is thinking about is establishing these patches of ethnobotanical plants. And so rather than spacing them out across the land, the tribe is thinking to establish these patches which may give them a chance to establish themselves and then expand outward. So, yeah, that's kind of my answer to that question would be to replant in patches, mixture of native plants rather than expansive throughout broad areas. And we have another question from Nico, which is, is it typical to find shellfish at over 5,000 feet of elevation? Yeah, you know, I think that's a pretty good question. And, you know, my personal experience, I haven't really done too much archaeology in the interior, but I think the general idea is that you do see shell going all the way inland. So I don't think it's totally uncommon, but we're still trying to figure that out actually. Great, we have another question from a viewer named Anton Molodetsky. Can you talk more about the artifacts lost in fire? How does that impact the research and how will that impact research in fires to come? Thanks, Anton, it's a great question. So the fires themselves probably aren't destroying artifacts. You know, one thing that we did see at the site is that the fire kind of moved around in a patchwork at the site. So there was areas that were completely unburned, but there were also areas that did get burned. One advantage to having a burned area is that it increases your visibility. And so you'll be able to see surface artifacts a little bit better. But in terms of direct impacts of fires, I think that depends on the site and what's at the site. Features maybe like bedrock mortars or rock art might be a little bit more susceptible to damage from fire, but the sites that we're dealing with, they don't really contain those features. So I think the question's still out there about its real impact to the surface. Good question. That is the end of the online questions for now. I'll chime in if someone has another question. Yeah, so I'll just have one more follow-up, Alec. So you're working on this damaged site with the tribe, and you've done a little bit of auguring and you've done some of the surface survey work. So what are the plans in the future? What do you plan to do? And working with the tribe and the stewardship core, you know, what are your next steps? Yeah, that's a good question, Kent. You know, I really think the current goal is to analyze everything that we have collected from the auger, so it's pretty labor-intensive. It requires a light fraction and heavy fraction analysis, so we're dealing with very small seeds and very small fragments of faunal remains. But once we wrap all that up, I think it would be important to meet with the tribe and present everything that we know and talk to them to see if this is something that they want to continue to pursue. Present all the data and we'll put our heads together to see if, you know, this is something that the tribe has interest in, doing more in-depth excavation, opening up more areas, doing more GPR. So yeah, I'm really looking forward to having that conversation, but right now, my current goal is to wrap up everything that we already have, which are about seven augers that range about two liters per sample. So there'll probably be a little bit more time before I get through all those. Excellent. Yeah, no, that sounds like a great strategy. So, Sarah, any other questions at all? Yes, there's another one from Junco Habu who's asking, can you tell us more about coastal sites versus non-coastal sites? Are you finding more inland sites than archaeologists previously assumed? Yeah, Junco, you know, that's a great question. And one thing that I always like to emphasize is that these systematic surveys that are done is integrative systematic surveys that are done with tribal participation and using their perspectives. It just hasn't been carried out in the Santa Cruz Mountains on large scale. So, you know, I have a feeling that once we do apply this sort of approach to these sites, we're gonna have a better idea of what constitutes inland sites versus coastal sites. But it's very exciting because, you know, the majority of our work has focused on the lowland and we're now looking to have this trajectory going into the interior higher elevations to really see what's going on. See if there's any differences in land use, settlement, residents, stewardship, and so on. I guess I would say just a final point there is our general idea is that in the interior, there's more of an emphasis of nut resource use. So like acorns, bay nuts, and then also wild game versus the coast we see great frequencies of marine resource use as well as grasslands and other seed foods. And yeah, that exactly matches for next comment was that it would be interesting to see how important plant food was as opposed to marine food in the two areas. Thank you. I think that's it for the online comments. Is it? I think so. Looks like it. Well, that's great. Well, thanks Alec. That was a great talk. Any final words Alec you wanna make before I think we end this program? Yeah, I'll just say if you're interested in learning more about what the Amamutin Land Trust are up to, go to their website, amamutinlandtrust.org. And yeah, take a look at what they have going on and if you're interested in contributing, that would be a great place to get some more information. Yeah, I should also mention there's a number of jobs that are being posted right now for doing work with the Amamutin Land Trust. So you may wanna check that out in terms of work in the greenhouse program doing actually some of the integrated survey work as well as some of the coastal stewardship work that the tribe is doing. These are actually very well-paying jobs that the Amamutin Land Trust and the tribe are now posting. So yeah, you definitely wanna check out their website. Yeah, that's a great point Alec. Good stuff. All right, well with that, I think we will go ahead and end this program. Thank Alec for a really wonderful talk and we look forward to seeing everybody next week, next Wednesday for our next ARF brown bag lecture. Thanks again Alec. Sarah and Nico, anything you need to say, final words? No, I think that's it. Thank you so much for hosting and thank you Alec for speaking today. Yeah, great job. See you all next week.