 Traditionally, we were always a gathering people. We always came together and we always had this love for each other and we always supported one another. Every time I come here, it feels like I'm coming home. It's like my heart knows that I've been here before. It's like I'm being welcomed home by everything that we see around us. The blood of our people is 10,000 years of living on this land. It's a place that people don't think is so called mulu, but it is a part of our territory and I think we're coming back here to honor our ancestors that were from here and the fact that we've never left this area. We were forcibly marched out of here in the 1900s. Well, the language, the people and the land are one. So what Indonesian is recognized by the language they speak? In many different areas, our words are the same and that just ties us to being kalmukh. This is kalmukh. That means this is the Indian land and the language ties us to that. When we breathe life and put our language back on the land, there's a pride of who I am and where I belong to that piece of Mother Earth. Our language is our survival. Everything of who we are as Sokapuan people is embedded in the language and it's embedded in our DNA and in our blood and that's why elders that haven't spoken for a while, if they start speaking, that they start remembering because their body memory and everything that they have in them starts to remember and the young people that have never heard it is still in their blood and they pick it up really quickly because it's part of who they are. I think it's important to learn our language because it's something we've kind of lost and we're like slowly ganging it back and it was like it's a part of us but we don't realize it yet. At these gatherings here in the language being spoken and stories around it, it goes a long way because there's a pride there that our youth and they see a value to it now because it's slowly going to disappear and it's up to the seventh generation to do something about that in a traditional cultural way and the seventh generation is starting to do that now. You can see it when you come to these When we talk about our traditional laws, we learn from the land. It teaches us everything you know, it supplies us with our medicines, it supplies us with our food, healthy land, healthy game, healthy people. We were put here to protect the land and the animals and I think that that's what our traditional governance was all about was protecting land and the animals. Look after the lands because the lands will always look after you, you will never starve if you look after the lands. A lot of our laws are within our language, within our stories and I think to me it's it's key that we bring that back to govern ourselves. It was a different way of thinking way back. A family was pretty important and one man alone, what happens if he gets sick or breaks a leg or anything happens to him where he can't go out and hunt, he's going to die. So everything was done in a community collectively. That's how we govern the territory and we do it through family groupings, our calls out and different family groups work together through the territory and that's what we have to rebuild as our family units. It's a revolution of the mind almost, we have to go back to where our elders used to treat each other. For where I'm from we used to have a coffee and tea on the table or food as soon as you came in the house and so that generosity has to come back. So I think we're getting there but we've been colonized for so long that it's going to take you know years to get back to where we want to be. There's a lot of people we have so much strength, we have people with so many different gifts I think we have to really know and understand to honor the gifts that everybody brings to the nation. Whether they're you know a young child or whether the oldest person in the community everybody has a gift to offer and once we start honoring those gifts we'll see the nation rise up again. As a leader, as a kukbi for my people it's really important for me to have unity within our nation. We are all sekwetmuk, we are all kelmuk. This is our division of the Shushwap Nation. We're the caretakers of this area. We want to share with our own people. We want them to be part of this with us. So this to me, this is home. Not our reserves we're set up now. That's where we are now. This out here is where we come from. It's been prophesized as long as the water flows, the wind blows, the grass grows. You're in sekwetmuk. How do we explain that to the next generation? So what's sekwetmuk? It means it's my language, it's my history, and my culture. That's what sekwetmuk means to me. That was handed down to us, handed down to me by my parents, grandparents, and the great great grandparents, and our ancestors. So our language just not has been here for the last thousand years. It's been here from time immemorial. If you don't have your language then you don't have your identity and you lose your culture by not being able to speak your language. But because my mom spoke the language to us every day of our lives, it just comes so natural. If our oral stories are not passed on, that's another thing that identifies who we are as a sekwetmuk. I speak sekwetmuk gene because I'm proud of who I am. Garlene Jules, the sekwetmuk person, sekwetmuk of the sekwetmuk nation. And I speak this language and hope to pass it on. The only way that I can pass it on now is through my grandchildren. I only have two grandchildren here that live in Canada and the rest live in the United States. I have a little eight-year-old and a five-year-old. Jukwetmuk gene means to my older sister and in the school. Even if you can learn one word a day, you think in one year you will learn 365 words? There has to be more of a time frame set up for language. If they're going to have a community school, language should be first and foremost. That's taught and spoken in our schools, especially the schools that are built on our homeland. I always worked with the language because I love passing the language on. I know now that's my gift. I can't call it my own until I give it out there. And when I see the little children, meows as khanemans, as a meows as haqabanwens, as a meows as kakaluts, I don't know, my heart just swells because that that is my gift to pass on. But the thing is, bring it back into the kalmuk and then right on the land, right in the jukwetmuk uluq, bring it right back to the simple basics. That's where we should be able to revitalize our language. So in our way we don't say goodbye, we say my wikshan, haqanah nensis, haqanak ulpahayaut, haqanah pitbenya. You know, we never know when we're going to see one another again, so we never ever say goodbye. Now I'll do the calling of the geese. We'll have to be doing that pretty soon. I have to share the story that when my mom passed away the first year, my mom passed away in the fall and the spring when the geese came through and Eric, I told him, when the geese are coming through, please come in and tell me. So he came in, he said, Garleen, the geese are coming through. So I ran out and I started singing that song my mom left and I said, please pay homage to my mother. You know where she is buried in the cemetery up here on her main reserve. So they circled here and they went that way and they circled right above the cemetery. So it's a very true story and it's happened to me and my mother, she had me stand by her and she said, and she just was real close to me like this and I guess that's how she passed it on. Can't remember if I drummed with that one. Just sang one round of it. Thank you creator for our land. Thank you for our food. Thank you for our lives. Thank you for all our relatives. Thank you for everything here in the Shushwap Nation and thank you for everything here in this whole universe. Uh-huh these chooks. Right. There's a button for look at the way this time this then I I'll put a good start. That's sad. I'll go ahead rest to it.