 Tule, et ma käedam, et siiras on. Ma ka nii hea oli hoono ja mihte koaps, kui on siiras. Tarti jõhtsigi? Kus ei siipi. Ka kiui tommos, see katse, ka ki jatsum, on see kiiva ja ja piuhitamaa koin. Tansi kiis nusune, oogimaal. Pamuissaheime ko TJ300 aasilesetı. Jah, ma on nusume. Kas-nusume ko tinu, sinud arme, riidades. Siis osa, harvestid nostam made, on nusumek koeknutass, abstract mov trudomo magabit. Hogemauga ei siigasud. Egi hogema ootab. Egi eks ei ootsud tavah. Egi kihuigud. Takka ampu muutium siis ei oots ka või. Hogemauga sinna mele. Juk siigis või ta muutsik, nii jukvana. Ma kuutis, kui olminigi ea. Jukvana ei kihuigit saigitana. Uus ka piu sa. Egi heja oot. Jukvana ta taapu jukvana. Nukvana ragi või ta muut. Tuk 12 pofalo. To make the TP for jukvana. Niis o saapan. Egi kiitu, et ma ne nukvana. Juk see, mis teha toski on kiitoutam. Ma aga he kept order and peace. Kui tipui ohminagi ea, feidkeeper kiie ea, he see olega ma oot. A caller. Egi oos ka titi samanakampam. Egi tipu iti olega olega caller. We still see that. Sandances. Sa ma ootamde koldam stickman naudeis. Ma ei ole enhan. Egi ka kihuigin aga togi, te oga nogema oot. Ma ootis, kui on miin nogema teigi. Vista ole ootama. Kaitu iti kiiteegi. Apehtavus, kui ka kihuigate piihta, minna naa piu apehtav. Jog oma on miin jugema oot. Egi ikki sii ootsid tii samana. Ikki ikki sii ootsid sii kange. Ja tiitab sii kange. Tän sammis raskitama ootsid kange feather. Juk siia tiitakse ootsid sii samana anka jääs. Skuog minna peal on ikse. Muusimito ala noge äski kui sa. Apua vassagi kuhigina näihtak. Kui mõhrine tegid kui on pole mõttis ja imi nogema, ei kii nana hea ta ootsid. Ma ei kii kohe meine ikkut taa nogema, ei kii kohe apahata, mune aavei kii kohe apahata, ei kii kohe apahata, ei kii kohe apahata, ei kii kohe apahata, nii hii oguge, Since Indians were going to be bribed by the white people. Iukusmine kiis, ikuski ita, kõige iga kumma. Ma k enough tamine, teidid seremonies kui on läheb sur, sest on ta kõige kliida, ta kui on täitsi, kui ei see. On t knewa, jau on täitsi, kui on täitsi. Iuku kõige ikuski ita, kui ei tuku aukusti tohumuni aah. kui või tagas, kõm kui ita ota? Tegu auki hea oga. Konkordana. Kagi või semaatisa, nii hea oga. That's the Konkorda at-pribe, the native people. Magi kui sta outi hea, kista no oota. Konkorda, hea came, it came from different country and then our only ego was to go take care of. They knew that. Hea seegi skid tagi, kui kui ma oga. They were coming. Põk ota asu ita, ta ma mani inseki. Juk sii seegiid, kui tõid ma noge ma oga. And they prepared for it. Ja kuhtsi ka aga, mis teid tagusid ka jää soge ma oga. He was highly regarded, on oge ma oga. Taas kui sema ka itõitsa ki teeg, mis teik sii oad suuni ki. There was interconnections inter families ka jääs. Ja kuhtsi, our relationships were so humble. They were humble. They were respected. We don't know that anymore. We don't know how we're related to our cousins anymore. He has to teach his clan, ja gua noge ma oga, tos teachings on hea. Ja kuhse, kui mis tehti hea, kui mis teksud minna, noge ma oga, hea had to teach. He had to see his people were taken care of. He had to do that. That's why oge ma oga. That's why he was called oge ma. He has to look at everybody equal. No family had more. No family had less. That's the role of that oge ma. That was then, back then. But now it's so changed. Now we have people, our own people living in the street, which always hurts me when I see our own people living in the streets being really poor. Oni igan jõu valudas kõis suid siiputsik. Mis tehti hea, minu asin, kis pengi tahtad jõu niigan jõu koke, tõn toht aladsikid tie ja peeluje tõpiiks koad tõvutsik ja kuumata piik skotamik ta roolav ta ogema tõpiiks koad tõvutsik, oni igan jõu. Kosa on pula esku nabilke, ka on igan istahgi. Õhtopurangita kõiks, kiita koogu nii hohohe, ühes sõu nameinanta kõiks, kiita koogu. Õrgema on agi siira, kahki jõu nai sinua agi, kõis kõnna vaapumad. Mõi kiita sõktamaaks, see põl 10, or 1,000-familist, sõad nad haata sufer, mõi nõi on nõi, mõi on toga lõpid. Mõi, et see ei ole kõik või. Õrgema on jõu, sõad nad haata sõmõi. Õrgema on sõmõi. Õrgema on sõmõi, sõmõi on sõmõi. Õrgema on sõmõi, sõmõi on sõmõi. Mõi, kui ma saab rõhime näkkelem võimalist, juks niis kriste. Me ainalt käiba oma sõmõimaks ja võimen oma sõmõimaks kuhu sõmõimaks ka või sees olnud, kui soomi ka on kõik, kui rõhime ka ei läheb. See lihtsalt jõu, Kui minu kultuse, minu kõik mängu-päiv. See oli Ugemao, see oli Ugemao, et see juba ma seeid, see oli Ugemao, ja minu kõik. Kui minu kõik, see oli Ugemao, seeid me stahil kõik, või põgne startu, seeid minu kõik, olen põhvõlmelt. Olen see põhvõlmelt. Tõtele oli kõik põhvõlmelt, et kõik põhvõlmelt. Tõtele oli kõik põhvõlmelt. Tõtele oli kõik põhvõlmelt, et kõik põhvõlmelt. Jõgmahkaanu tsi, inikanistahki, and the hereditary people are being suppressed till the way, way down. Jõgmahkaanu tsi, inikanistahki, the hereditary people will have to get up. Jõgmahkaanu tsi, I kept these things all these years. I grew up with this system. I grew up with knowing about the indigenous laws, the laws of the women. I grew up with them. I knew them, but I've been silent all these years. Hõgõgõne enõhe, te pamaatuna isbi ka kivias tatske. Hõgõta, utte epe hõgih ta olnud japan. My great grandfather, hõgõta huista ka kihajat, siisil ei hamki siihas on musom nanan. Our great grandfather, he was the signatory to the treaties. Hõgõta, these stories have been handed down to my generation, and I've been handing it down to my children's generations. Hõgõne enõhe, before they were signed into the treaty, they had ceremonies, and the woman had a big important role in there, along with the Úgõmau. It wasn't done like one night. There was a gathering, some mixed me, and they had ceremonies, four nights. Hõgõt tõgõne, and the treaties, ka kõiki kõiki kõsta tõgõta. A free ride on a train. I remember taking free rides on a train. I remember taking free rides on a bus to Prince Albert. I remember those things. All we had was a treaty ticket. It was about this long. That treaty ticket was about this long, and it's about the color of my skin. It wasn't white. It was about this white. Hõgõt tõiki mõi kõuja, ahmana. We were given those treaty tickets. Hõgõne enõhe, pui tõmane kõi pihtuja. We went through the exhibition. We didn't have to pay. We were given free meals, just the soars, treaty tickets. Õksan makaja asi kõi pihtu. Uugemalana. Kui jäugemal. Ma ei siis see niimahais. Ta ei ole kas collar. Nii kui ju kiiieks, ka suid on uugemal. Meidada paamaad, kui ei ole mu üks ka kiiti, siis see ka misnune, ka aga pihti taluhtid, sige töise minna. Meidada skele ei ole mu hema. Hegega siin, Isku ei ohegu, hoogisid tausku ei koegu tagali tihta piti saanisku, uskata hoodi itastad, siis sa ka pigna ei tundu napioon. Heegu teis aga lihtu itada stop, mulle agi pig skotten, because you're with a woman, hoogimau ei saanak aidu. I cannot talk to you too. You came here on behalf of a woman, kai tati sa. Heegu sa, vahe nua, noogimau, tohtahööni ideen, skuivõll. Asamine kohtakana messengersid, tohtid niiti. Heegu seeki taatsu, mõsõmna, no mõtaipehkio. No, komi aga nii hootauja. No mõsõm, opa, piöin, kiita, hootauja, kui on enda taipehkio. Heegu ta heegu asamine, piin nii tehtu jook, heegu tega agi pig. Käägi ju ujes taats, kui on enda paamaa toona. Jogu on nii sku, kui on teiseki hea. Jogu ma ennumundu, et seeks kiiti, olin anna, liiki, ikki seeks kiitamaa, et seeks kui on kiiku. Kijasud on isu kiitamaa, enda paamaa toona hooh. Noh ta oi ma nii kiitui. Mõi nii sugati, ta ei siinu, ikka seeki piönum te paamaa toona. Piönum kas kapahdiu. Just like smoke, it's up here. Someday, he's gonna come down it. That's what my dad said, our 3Ds will be strong again. Maga pui skog, the woman have to get up. That's what he said. He used to set my children in a circle, talkin' about those 3Ds. Heu ma nii kiitui. There's gonna be a big court case in the future about our 3Ds. They're gonna be the strongest. When that happens, we pick up by our grandma when now, we'll have school at our grandma when he eat with my Noh ta oi. Ma saame, mis kui saab kõik, okki või. Kui saab, ma saanahakid, kõm ma 3D. Mõi kui saab, ma saanahakid, ma ei ekspeeg peeg, 3Dsigning on kaisi kanta. Kijatame, mis kui saab peeg, otsi või. Kijatame, mis kui saab peeg, nahu jooks, tegi üinogi sii, kasvab mõngin, te neid, reserve. Mõi katsa iskuma, me liht off the land. Me en ma jas been liht off the land for many years. I don't remember going on welfare too much. I don't remember that. We lived off the land. Iki me kui aksime to our hands to work with, our hands to pick with. Ja või kooks tegi üinog, if we get on the inside the reserve, that farmer instructor live inside the reserve. He brought with him medicine. He brought with him tools for the men to work with, to be farmers. And they did so well. I have a picture of my dad, my brother, my musulm, oga ma aaks peegni musulm. I have a picture of them. They were dressing. And we used to play around there, ünne dressing masinama. Hikutamine, hikipistukotad. Ova, kooks tegi üinog. Rasensisikata, muudse paktin koja to get out from the reserve. We had to have a permit to get out from the reserve. He brought rasens. There'll be pork, there'll be tea, sugar, salt, beans, hikutamigipit, tatman. Once a month we used to get those. Before then, before that happened, I remembered these food stamps that my dad and my mom, I was wondering why they used to take one food stamp to get tea, auna tea. When they used to go sell their beaver belts ünne kiiuea. And those were gone, the food stamps were gone, and then the rasens, they call it rasens, those are the ones that started coming in, because we weren't allowed to go out from the reserve. So the men, hukimau on musulm kiihtu. We listened to hukimau. Go, go in silence, go hunting. See, on the musulm, on the musulm, on the musulm, on the musulm, on the musulm, on the musulm, on the musulm, on the musulm. We were never hungry. We were rich. Tõnoti kii miuaja. Our cukums, our mums, they used to dry meat, meat, meat, the out in a bush. Higui, kui neine teed, kui skapaikii kui, kui amma, gardens, rasens. A lot of things start to change from there. A lot. When I look back 50 years ago, I see a lot of things change. It's a big transition. I grew up horses. We used to use saddle, hitching up the horses, the wagon or a sleigh. Uta umani kippi kahki ohi ahum. My grandparents were from Sodo, next reserve here. And my sister married into this reserve. We used to come and visit here. We used to play on those hills over there. Just sooja seki sii, kata ma, kui ma ainu muuta. Mis teame, mis teigi kui bi mountaineatamaan, ka pitta ko pei ahoota. I had a flashback. I had my parents with me. I felt like I was a child again coming into this reserve. Ma aga kui neine hanegitua, mis tegi kui kimi, kata kui ko permit, minama muigo haga tats, taja jah, toga titti jah, from the reserve. We don't have to have that permit anymore. Even when we were trying to cut the trees, we had to have the permit. But later on, when my brother was a chief, kagiugumaud, my brother, things start to happen. Kintu tamau, taske putsegen. A little sawmill, he asked for a little sawmill. He got it. And that's when these lumber houses start to begin in our reserve. Because my brother, kagiugumaud, he wanted something good for his people. He was a farmer, but of gardens. And yet, that farmer instructor had my mum that one day she woke up early in the morning, she heard a noise, heard the dog barking, she got up. And here was that farmer instructor digging out from her garden. That farmer instructor was stealing. He did that to our other neighbors there, stealing from their gardens. We didn't say nothing because he lived in the reserve and he wanted to know everything what goes on. His name was Mr. Jones. That's the only name we knew. Mr. Jones. He used to drive a a little army jeep. He used to go and steal around. And Ogumaud, he knew that was happening. He went and talked to him. And then there was one interpreter. He was a matey person. He got that matey person, went to Duck Lake because the Indian Agency was in Duck Lake. He went over there on wagon and he went and told on that farmer instructor what he was doing to the gardens. And he was released shortly after that. He was released from our reserve. And from there we had another farmer instructor, but he was a kind man. He was really a kind man. He saw the people, how to build bridges. And that's what they did. They worked together with that farmer instructor. He knew the farmer. He knew the farmer. He knew the farmer. He knew, he knew the farmer and he and one of the other did it. He walked to Duck Lake and gave me the性 of mistake. He did it.b Land0 Eetime mechanism and said the farmer told the museum took vahel goad. Panchanile There he said, slowly the elected system is going to buy off our treaties. Ei kihtuid, nii musu. Asu ittamukin kihtuid. Ma kallis, mõne antoogid tootse kaati ju. Mõne antoogid tootname. Jõgu nii huhtsiu, jõgu huhtsiu huoma nii stams tega ma anton ittamaan. Jõgu nii huhtsiu huoma nii stams tega ma anton ittamaan. Kirsi, ta aitamukin kui nu mõni al. Jõgu siihuhu nii avas saks namu aganak. Põitik paamaatsia on across Canada head's travel and I tell it to the university students. You have to get hold of your own indigenous laws, we have them. You have to approach your elders, ganauid, taudtei situehtun. Lõhkud ei ole seda tõhud teed. Tõhud ei ole teed. Ja see on, et meil ei ole tõhud. Tõhud ei ole seda. Tõhud. Nõm oma. Kui me olega kõik, eest te mõte, kui me olega. Kui see oma, see me olega. See oli midvaj, kui me olega. See oli see, et mõtlid, kui mängu meie kõik õtil, ja see on taid, et see on see, et teha või, mängu meie kõik õtil, et meie kõik õtil, et meie kõik õtil, et meie kõik õtil, instead of hospital, hiugume enamahim stagihti. That's one of the most important things. Nukume igitu itmana. When a child is born, when it makes the first cry, iguta, they bring a story, they bring a message, igunean hane, that's one of the roles of the midwife. They understood that child's cry, that very first cry. So they know what's going to happen in that child's life, because that child brought a message for them. So the children, when they're born, they wear bonnet. It's a second layer of skin that covers their eyes up to here. Those are very gifted people. Ma ei kogumis totale meida. Those are the ones igitu itenukume. Musta hea. Hiuib peaks koata huomis itki kui. Menu in stuhtahki, stuhtamaunimii koostik igitu itenukume. Naa pisse, mingin peev on ikse. Haati, oahassak, et ta mikuti ka jäätsiga, seeki huopata huomis itki kui. Kui nii anahane, igungangit, they are very gifted igitu itenukume. Mis ikki kui igi, ikka ma oot. Saanui siinookis maatsimutsu, pahungis teia, treedis uhi, taas kui teia, ngeitoon maatsium, uminuma ja berries ka panna, takitüksii saane, igumina ja ka maatsimutsu. Nõmusu oma omaan aaja, kagi aati musta ola, seehame iga on nõmusu. Mis tängi peaks koata ikma nii oana nõmusu, nukume ei naua, huuties hiungigi juhtaa, seehatsiga ja umuutia, kammete pahass ka, igu ei omaa aga aati su mutmaan on nõmusu, aati et aati musta, igipi nene jahtsigi, igatsi musta, ka põmpe tse kuma. Ta humagi igu ikka ehtagoog, ta usapsi musta, ante lõpsuga, offaloog, igu teigi ka peaks, igma nii, igu tegumaan teig, priepelda food, igu esku muugumis teigi, et toski on minu skuog, igipi muoate igigi, ta on suumis, igati, iga nii birtspark basket sõnne, igutu ei, ei use to dry, saskatun veris igutu ei. Ma ei oma tõegi igestat, sõgma nõmusi, saskatun veris, ei use to dry them, jook cherries, ei use to pound them, on a rock, teid make them like hamburger patties, teid use to dry them, and then teid put them in a birtspark baskets, ka kui ei võtas, ei katil võk on enne, kaki oli või peaks normaal on ja gaskihtaan, ka kui ei võtas, siitaan, igutu iga ma anand nii suuna, igiestatsk, peme hega on minu igu teigiestatsk, ma, peme hega on ma ka ei siigati, on meru oma, on meru, on teid family, on teid animal, on teid use to use for gris, iga ma, teid use to put it on teid meat, on teid berries, nõnna togeks iski kui ei, tõts how they prepare gis kuokias, on meru oma, and sometimes they put berries in there, we never had candies when we were growing up, berries and nanne, igit sokoonan ma nan, to omni, to sii ohtsigi, we used to have this sap from a tree in the spring, that sap would come out, and us children would, you know, we'd all be sucking from that tree, that's what, that was our candy, because it was so sweet. Lots of things that I can, I can talk about, mis it ki kui annik, see see, if the students, if they want to learn, maybe one week, maybe two weeks, about the middle of, or the end of July, or the first week in August, the best time to learn about the way we used to live a long time ago. Then you can prepare your own joke cherries, you can prepare your own jaskatones, in the middle of the winter you can eat those. That's how we preserve, that's how we used to preserve berries, dry meat, mousse hides, deer hides, I did all those things, I make moogasins, I make lots of things, I know how to make those things, because I grew up with them. Magikumina, edukeisnuma, kaisikati, I encourage my children, my grandchildren, to get into it, but never forget that you're an indigenous person, and always put that first. And just because you have an education, humble yourself, agitak, itak and ausmusik, because that's one thing we were taught, is to humble ourselves. No matter how much money you have, in Indian country, agitik, no musumi aga, okumau, it's not going to open the doors for you in heavens. That's what he said, that true okumau, it's nice to enjoy me as nihuanus. To have that enjoyment outside the reserve, you got to have that money. Magikumina, to have that enjoyment like myself, I'm old, I'm old, I'm old, I'm old, I'm old, I'm old, I'm old, I'm old, I'm old, I'm old now. I can enjoy a lot of things over there. In the morning when I get up, sometimes I forget to light up sweet grass, I'll go outside and I'll listen to the birds. It's just like they're talking to me, just like I can understand them. And sometimes I, sometimes I, I think I can understand the wind. Those are the things that okumau taught us, because a lot of us grow up that way. And when I stand there outside, I'm thankful. We can never hate the Creator, because He's the giver and He's the taker. See, he did me now, okumau. Kui aga meeguja, kui amee nõudnam, he can take a life, no matter how much you love that, your parent, your sister, he'll take it. Juk see kiitud ja kuuh see kiitud. Nõus omiega, takte ma liimatana kiitsaan, takte ma liimatana kuuh ca ovis, kika ovis kuuhum, takte ma liimatana, takte ma liimatana, juk see kiis või ta ma või aamana, nõus omiega, kogu ma oot. Ta nüüsi püüse pitu sepaik, aspinovtsir, kihtser seda maagi või nõumakama, sengati, issku ohce. Issku ohce, ohce, kuhmur, mis teiragi imatspüü to sepaik, me nii huu nõu mis piikagi imatspüü, kui ma put legures okki hea, ohmanna. Bi oopahtin. Hiu esbi oma tiks, nõu ma aagi või. When we're starting to go to school, I think that's where a lot of the things start to change. The boys don't respect the girls. And they could start growing up that way, because they see the teacher hit us. The teacher used to hit the girls. And I think that's when the boys does not respect the girls anymore. The way my kuhkum used to tell me is that God created the hands for us. The men are supposed to use those hands to provide for their families, not to hit the woman with them. God didn't give you those hands to hit woman with the kid to a man nohum. How in man nohum aukse kid to hea. When we started school, a lot of things changed. Who used to have a strap or a roller, that man used to hit us with those things. And the boys see this. And I think that's when the role, the boys think they're the rulers. Before then, the woman used to come first. As they grew up like that. I seen these, my schoolmates. I seen them hitting the woman. Many of them, they have a woman. And I think back to that teacher that used to give us liggins with the strap. And I think that's when they, especially after in 1960, 61, 62, somewhere there, when our native people were allowed to go into the, to go sit in a bar and drink alcohol. I seen a lot of changes after that. I seen the woman being dragged around by the hair, by men. And then I think that's when it started to change for the woman. A lot of the woman. That's when men do not respect the woman. Now today I look around and I see the young ladies, they don't respect themselves anymore. I think we should go back to respect ourselves as women because we have important role to do yet in the future. You can go to the church, you can go to the church, you can go to the church. Very few, very few women are respected nowadays. Very few. Tas on aaja, keep these instructing, the treaty promise for education. Jogun enhemana nohtaviga kiiti, in 1952 ka keogikuumu kueski kiibis peiguma. The promise, nii tis tunile juhu teikis namas ügmisid, auassak. Jogu ees pihikuhanta. There was a Catholic school, there was an Anglican schoolanta in our reserve. Huksti kõinubis ning ei aana nii heoid. Kihtu Jogun, ikka auhegast agi punpeik. The right to education. Tas kusoukid tukmas, kui mui uistid te pihta kammu. Ma agi kuhu topu, kui tatu, tamiad tabi miigu ja kammata, free education, the queen, queen Victoria hau. Ja kui anegi pees ota maad, nii heoad, ka keegi, sku piisimultab muohti, sku ma toha tuhpeki, sku nii piitab muohti, Jogunin ka keegi taja, agi kihtu ita. Jukes nii ma aga nii ügis tabu agi kihtamaan, mui aujalt agi, piikunahki kui henne. Sku kianu, apu itu viitab piikunahmasuja, tabiikunahmaga auhegast puu. Uinana tohu, kui ma aga, kui ma aga, kui ma agan. Nau, me oleme treibal kaunselt, me oleme afn, me oleme afsajen. Kui on teid, kui teid, kui on teid, me oleme advisorselt, me oleme kapis, me oleme kui üks nüüd, ja me oleme karmas. Ma ei seeit, me oleme kapis, nii seeitu, peab nii häigad seks, ma ei seeit, ta塞i olen väga teid. Kui teid, Meidave otsed kõiglade edgele, meidave otsed kõiglade edgele, aga ei ole muudul, kui on sees päris, kui on sellega või. Meidave otsed kõiglade, kui on kõiglade kaudel, üle universitele otsed kui on edgele. Kui on maidane, kui on taad, kui on taad. Puhu igu iguneen haanhaltamaest, ka kui siit tohtame, jõudsel ajto on hirgad on onnist tehti, et juba on kõige õrvade õrvade õrvade õrvade õrvade õrvade. Puhu iguneen, et ta kui aeghandud onnist tohtame. Meine ta saagi rihtainout, sõmmaki nii hiaun. Muiga, mis ona sõgime muuni aon. Miks siit kiihtu, et siia meina kiihti eeg. Ma aga õhtopulaama muuniaal piiks kuunuma. Tans tuhta mehminna, tans ei töimaga. Suidiid, et ta pigi, nii kiitiid ma äna ja loog ma oon. Taas paa 1952-nuhtaoilutiga kiitsa oot, läheb õteluse õtas. Meie teidas, ma yee, taas 3-uhta. Et võitaks, Begoj, seega. Meie eva suidi suid, keelikust-rausti, ja jõadame öelika pole, enta palju. Antropati, mei ma. Teidas kralli õhtas, taas õtas õtas õtas õtas. Meie jaelikus õtas seal ka Walbij, Medisnendus oli kui pärjavad. Läga oli ju. Kui ei tule myös, et kui ei tule oma. Kui on klinikultud pärjavad, ikka ei ole kui. Tõt certi nagu tulks embedded väga. Bid ei ole oma ilge, kui ei ole oma. Ilge on kui kõikidid, kuidas ei tule paale. Tänika mega ooo istama, kui võin on tois peige. Tänika on kõis, kui timiin. Ta toahona on on. Kui ka tsam igokis sihtaja? Tänk saaja, kui nohti itaok, jokon kokki, sit sihti nohma tuugam kats, nohma atsike. Tänk saaja, nohti itaoka, maata nihta, on muuta nii uhtsiniiga, kui ma on leadership. Ta on nii ka liista, ta on samma ja nii on sinig, ta ta skahtahki. Ja uoma nii tihtama, nii uoma kitua ainama. You learn the European system. But don't forget you're always an indigenous person. You're always that first. Kui ma oon amaga, seega teeg. Look around. Siimantogime igua, miskisuga. God gave us. Listen. You look around. As you go into your education, you finish university. You become a doctor, or you want to be in leadership. Use these, and use these, and use this one. Jogama, that will take you far away. Far away. Minna taks, nohma. The underprivileged children. Kui ma oona, hüksanigi, tatooski. He took the orphans as his children. Kui ma oona. Kisb nüüsti, tatooski, true leadership. You know? Our people would be well educated in many ways. If that leadership works in that form. Jegu siia ka huitamog mana. When you finish education, when you finish your university, when you finish your goal, what do you want to be? What do you want to become? Kindness, humbleness. Jogama, but do not forget. Ukuti kutakak. That are not privileged enough to be where you are. You kind of have to bring them up, bring them up. Talk to them. Young people should be able to start talking to each other now. Along with the elders. Hüksamani, his boxi mututaman. Huma. Hega skitama suigi. Taas kootsu omak. When you go fasting, you're taking one more step. That's a baby step into your culture. You take one more step. One more step. That's how it goes me, me, me, European education. And some children are very gifted. Some children are born with that intelligence. And those children, when you enter their house, they know your personality already. Those kind of things, shouldn't it? Should go back to it while you're learning the European system too. Go back to your fasting so you can understand the true meaning. Of what you want the school for. Maga. Taas kootsu omak, that are not privileged in that form. Try and always include them there. It's not going to be easy. Maga as you go. Please, I want to talk. I want to say you deserve to learn your culture if you are done with your school. Learn your culture. Learn that intelligence that people had long time ago. Even as a woman. When I became, the first time when I became a woman, when I began having my moons, my gocom took me in a bus. She kept me there for eight days until I was clean. When we got back to my parents' house, there was a wooden lodge there and that's where she set me. She told me, you sit over there. She sat by the door. And she used to smoke a little pipe that twisted a little pipe like that. She used to have a little bundle here. That's where she used to put her pipe. I didn't know my grandmother had a little hunting knife about this big, this long. And she sat me there. She said, what I want to say to you is going to really hurt you. But if you're going to be mad at me, she said, she looked in there. She took out her knife and she staked it there. If you're going to be mad, she said, you take that knife and kill me. Because I do not want to live with your anger. That's what she told me. And she started telling me a lot about being a woman. My breasts were made to feed my children. I have that natural gift from the greater. I have the natural gift of a womb where my children are going to be. They're going to be living in water for nine months. That's what she told me. She told me everything there. I started to cry. And after she's done, I hugged my gokom and I said that I would never ever be mad at my gokom. Gokom.