 Bapa mahao asini. That's kri. You can see what it means. I can't remember what the Blackfoot called that rock, but it has a story to it. But it takes a bit of a, in order to tell this story, it takes a bit of a departure into philosophy, epistemology. It takes a different kind of understanding, right? Rocks, right? Well, you know, we've been taught to think that those are inanimate, that they don't live, right? But from this worldview, right, what people will say is that that rock has energy. And what gives that rock life? A spirit is the way that it is involved in creation and the work of the Creator. So it's a different form of life. And therefore, it's a relation. It's part of the landscape, right? So that's the significance of rocks, I would say, in this philosophy. It has to do with that idea of energy, but also it has to do with the idea of place and locationality. There's a very interesting book that if you ever get a chance to read, it's called Wisdom Sits in Places. It's on your reference list. It's written by an anthropologist, right? Anthropologists don't have a good reputation in these kinds of things, but Keith Basso, he spent about 40 years living with the Western Apache and Rosona, and his book is just brilliant. And it really identifies that significance of place and story and the interconnectedness of this and the ways that people can map the land based on those, right? Here's one rock. Maybe you're familiar with it, right? This is just south of the town of Okatoks, right? That's where the name comes from. Okatok, rock, right? That's where the name of the beer comes from as well, in case you didn't know. Big rock, big rock. This story has to do with the trickster. You'll hear about it in the film, so I won't say too much, but the Blackfoot trickster is Napi. And Napi is sort of a, he's a guy who, he's not just a guy, he's a being who is kind of the first one to discover the world and how it works, right? So he goes around making all kinds of mistakes and doing stupid things, and it's through the stories that you learn about the world and you learn how to behave, actually, how to live your life. So in this case, what happened is that Napi was out hunting, and when he started out it was cold, so he had a buffalo robe on. The sun came out and it warmed up, so he put his robe on the rock, just left it there, and he continued on. And the weather changed, so he went back to the rock and he took his robe back, and the rock got mad at him. He started chasing him around. He was rolling after him. You can, you can see. Well, you'll hear about the story in the film. But the, you know, one of the things I always like to say to people is that a lot of times with these stories, people get bogged down with, you know, how can a rock decide to suddenly roll, right? Or how can people talk to rocks or rocks aren't alive, right? It doesn't matter whether it's true or not, right? The point is what does the story teach? What kind of a citizen? What's the theory, right, that's there about how people should behave? That's the emphasis that we need, right? In some ways, those are like, well, any, any spiritual tradition, any religion has its own stories that it uses, like Christian parables, for example. We don't necessarily question if they're true or not. It's the same with these. There's another rock, Pasquale Moustus o Asus, this one. So these rocks are sites of pilgrimage. I didn't mention that. When people were traveling, of course, you would use the rocks as a way to figure out where you were, right? Because if you saw it on a high hill, you know, you would orient yourself. But there are also places to renew, right? So if I'm, if I'm traveling into an area hunting or doing whatever, I'm going to go visit that. I'm going to sort of pay homage to that rock. I'm going to leave an offering. I'm going to sort of respect the spirits that are there as a way to renew myself as a person and to ask for future blessings, right? This is the way people did things. And they still do it today, by the way. This rock in English is called Buffalo Stone, Buffalo Child. And this is a long story as well. And the story is told in one of the references I gave you by someone named Christensen. So if you want to look at it, you can check it out. But the story goes like this. This is the Coles Notes version. People were moving camp. And in those days, they had Trevois, right? That they used. Everyone knows what those are, the teepee poles behind the horse or a dog. And they used to load everything on there and then drag it behind. A baby who had just been fed fell asleep. So mother put the child on the Trevois at the back. And the baby was full. It was a beautiful day in the summer. Everybody was visiting as they started to move. And the baby was sleeping soundly. Went over some rough spots and the baby rolled off into the deep grass and didn't say a word. No one noticed. So they kept going on. Eventually the baby woke up and started to cry. Some buffalo came around. And the buffalo had a debate about this baby. What should we do? Of course, the males, the young males wanted to trample. It's just going to grow up and hunt us. So why should we keep them alive? But the cows sort of cleared everybody away and said, no, no, this is a child. We have to save this child. So the chief, the old buffalo chief, he adopted that boy and they raised it. They had milk for the child. He grew up thinking it was a buffalo until he saw his reflection one time in the water. And then he had this sort of existential crisis, right? Who am I? I'm not a buffalo. So his father, his adopted father explained to him what had happened. So out of curiosity, he went to the village, the local village, where the Kree were. Now the Kree had seen him around. They, you know, guys would come back from hunting and say, you know, I think I saw this naked guy running with the buffalo. You know, I think my eyes are playing tricks on me. Long hair, a boy, they would say. So he came into the village and there, of course, there was a bit of an uproar. He couldn't speak their language and they couldn't speak his. But eventually, after a few weeks, he stayed with them and they started to communicate. But there was one thing he couldn't stomach literally, is what they ate regularly, his buffalo relatives. So he left, he went back to his buffalo family. Eventually, as he grew, his father was killed by some hunters. He had, I think, three arrows in his side. His father was down and suffering. His voice stayed with him. And as his father was dying, he said, What am I going to do without you? You're the only one who knows, knows me the way you know me. And without you, I'm going to be lost. I don't want to live like this. So his father said, Okay, if you don't want to be a human, you roll over four times and you'll turn into a buffalo. If you don't want to be a buffalo either, you roll over four times and you'll turn into a rock, buffalo rock. Apparently, people say that this rock looked exactly like a buffalo lying down. In 1966, the Saskatchewan government decided this is the hard part. They decided that they wanted to build a dam, Diefenbaker Dam. So they dam the river there, which flooded this whole area where the rock was. So they drilled holes into this rock and they put sticks of dynamite in it and they blew it up. Now the only thing that's there is a piece of the rock that's been made into a Karen.