 there I am with my daughter. My daughter's name is her power is water. My name is the sound and sparkle of a small brook rushing along. Behind and surrounding us, embracing us is our grandmother. Our grandmother who gifts us with the beautiful berries and the precious cedar baskets that take a year to make. I have been a resistor and an activist as it is also needed to defend. But today I share my indigenous work here at home. That is the multiversity of my people which gave me my PhD. My other PhD is from university and environmental ethics. It was a way to look at and share something of my grandmother's wisdom through that lens. When I think of my grandmother, I know that the soil and the plants and the animals and the birds are my ancestors. They have fed on our bones, on our lives. They have fed each other and us and we have sustained that reciprocity that is a gift to every living thing on that land. My grandmother is wise in her wisdom, in her knowledge and in the ways that that place needs to be. The point to me seems obvious that the root of this is how humans chose to live insulated from nature's mediation within a system of reciprocities in which everything that takes also gives. I can also see that it has something to do with a belief, a belief in ever increasing the insulation from nature's economic requirements of us, of us as humans, the way we are. It has been a great cost, the cost we cannot afford. We are now in deep, deep, deep debt. It has been but a few thousand years this idea of civilization. This civilization grounded in the belief that my grandmother is wild and needs taming and that indigenous peoples are wild and need taming. First, they tamed her to make things easy to take without giving. Taming the land, agriculture was a way first to increase human advantage but it also increased populations that needed more and more and more was taken. Agriculture needed easier tools to produce more and more and then it needed tools for war in order to tame more land and more peoples. Then it was necessary to make war easier and easier for more and more. It was necessary to make more tools to make people run all the new tools and then make them believe it was making them wealthy and thus happy. It creates junkies and tools were made to reach every house with that in mind to keep them making more tools to make it easier to rush to use more tools and thus to believe they needed those household tools and so it was necessary to tame more and more necessary to make junk easier and easier to make them happier. There is a deep belief in that prosperity is based on this. There is a deep belief on the social dependency that we confirm every day in the way we do things. The influence of the social mechanism structure to normalize that is part of what we accept every day is our reality. This is my brother Richard. He didn't go to university. He went to grandmother's university. This is my brother training ecologists and environmentalists and biologists in our lands. In that doing restoration and conservation they need to know the lands requirements of us all and that many of its beings on those lands have included us humans in their reciprocity and need humans to take their gifts and that the grasses and the great herds have included us and other animals in their reciprocity and that way we stay a part of that reciprocity. My brother here is providing some ideas regarding the framework of economic principles. That's my extended family's children. That's my nephew and myself working with children. And so one of the things that I have come to understand is that in maintaining those principles we have to pass them on. That it is a lived experience that we are socialized into that lived experience. It's not something we can learn about from a book or something we can learn about from a part, a far distance from what is needed in our lives. We are needed in that place by those things that live there. And so one of the things that I see is that at the level of individual personal knowledge some of those things are lost. This is one of the boys in our puberty training. He is learning how the deer gives to us. He must do a gratitude ceremony to release the deer spirit to rejuvenates itself. That way he never allows himself to kill the deer's ability to fully regenerate. So it would always give us its gift of life as food recognizing through our human spirit the spirit of the lives that embrace us. These are children in my extended family learning to love the taste of grandmother's gifts and the pleasure of harvesting it together and to hear the songs of its celebration and thanks and to love to work slowly and hard picking reverently each berry. One of the things about the work that we do in terms of bringing back the language is re-languaging what we mean about work. That it's not work. That it is a joyful experience to be a part of that, to taste that, to love that and to be embraced by it. And that our giving back is not work that our giving back is being who we should be. These are children of Anaukan Center, our Seelch Learning Center, learning appropriate ways to take but not to kill the relatives of the land of their long, long life residing there. Whether they are trees for baskets or deer for food, killing to us means taking until they cannot regenerate or disappear. The laws of this is nature's requirements of us to know those limits, to know its reciprocity as human love for these relatives. And this is responsibility in terms of our reciprocity. We know that making it not possible, the extinction of any one of these things is what is killing is about. These are the local people of both indigenous and non-indigenous heritage at Anaukan's Riparian Forest Restoration Place. We rescued it from becoming a golf course. We turned to the community of the local cities and the local reservations. We turned them into a force to protect it, to increase its reciprocity. We bring people to love it. The schools, children and all the surrounding towns come. Adults learning ecological restoration and those who just need to rest and heal come to learn about it, to learn about the ecological knowledge from our point of view, from the seal point of view as a collaborative force and a collaborative voice and re-indigenizing the place. These are Anaukan's adults going into this park which has been closed because of its dangers, which was secured to exclude us from harvesting the spawning kokane, a landlocked salmon. And we have resisted that. Millions of teeming salmon in those deep creeks kept us alive for many years. But we can't eat them now. The Okanagan Lake has poisoned them with effluent and agricultural and orchard pesticides and we stopped eating them. But we did not stop going there to greet them, to give them offerings and to sing to them and to make a feast of giving to those who come to join in. We love them and they loved us. For too many years they loved us to forget them. One of the things I like about restoration locally is that it brings people back to local place, local people back to local place. It's spirit wakes up inside of those local people and they are changed by it. It restores them to being indigenous to that place. This is part of the Meadowlark Festival, a festival in which all environment projects are showcased and celebrated here on this locality land. Drumming together, singing together, feasting together, learning together, replanting and restoring together. This is the spirituality of that local culture that we are restoring and rebuilding. This is a local teach-in at that same place with ecologists, biologists and traditional indigenous keepers. Analkan institutes a traditional knowledge component into Okanagan land conservation and restoration outside of the walls of the university. It has transformed the way they do things and the way they learn things in that place with us. We need much more of this kind of restoration to restore local people to local places. It is people who need restoring to be able to do the things that are necessary to bring nature back on the global scale. The idea of reconciling with what is indigenous, local nature with people living within its reciprocity is something as obvious today as changing our food tastes. Something as easy as that. The taste for exported and agriculture foods should be decreased and the taste for local indigenous foods increased, learning how to responsibly and ethically empower indigenous reciprocity as we use those foods in local places by local people respecting the requirements of indigenous foods and learning to love them. And this is a ceremonial feast, a gathering, a releasing of baby sockeye which has been collected by hand from the Okanagan River and hatched to restore them where they had almost gone extinct. The whole community, indigenous and non-indigenous, comes together to raise them, to sing, to pray and to feast their release and their gifts to us. It is one of the most beautiful ceremonies that our people attended. This was the first ceremony about seventeen years ago and since then it's just grown so huge that many, many people can't fit into that small area. It's pentiton in my home and in Alken Center is just behind it and the lands that I was showing you was just behind that in the Cottonwood riparian forest that's now almost four percent only left in the Okanagan. This is the first run of sockeye. Some of the gifts of sockeye allow us along its rivers and on its way to the ocean. And this restoration is our way of giving back a sealed people, sealed people enjoying each other, living in the right way with these salmon, with these rivers and with these forests and other beings that surround us and embrace us. These two long collaboration projects that I mentioned here is still going on and more and more small environmentalist groups and conservation groups are working in collaboration with the Okanagan Nation Alliance to do that. These are some of the gifts of the sockeye. These are my relatives, my granddaughter and my niece and they're preparing the salmon. And the happiness that it brings in the faces of my niece and my granddaughter. The taking care of the salmon, the longing to stay as part of the way things are whole is a longing for the joy of breaking free from the destructive spirit of our killing behaviors. Belonging to nature's reciprocity here in this beautiful land and its beautiful diverse places. That longing must end and belonging must happen, must happen in a good way. So I will leave you now with the contemplation of re-indigenization in this last slide as I walk back to my seat and how it transforms people to the land spirit. I pray for many, many ways to do this. And this is the song that Turtle gave me, that gave me this medicine which I will sing walking back to my seat. The Turtle came up from the deep dark and grasped onto the land's edge. And I pray for that, for everyone here. I give my medicine to you.