 Trauma and foreign practice for indigenous families is both more urgent and unique because I think that we talk a lot about how a lot of indigenous communities have experienced intergenerational trauma. Residential schools, cultural genocide, the levels of trauma across generations is by far more rampant. I'd like to switch the conversation a little bit from looking at not just the need for trauma-informed practice for indigenous families, indigenous students. I do intentionally save families because we don't work with students in isolation even if that's the core of our work. That student obviously is influenced by their family's health and well-being as well. So we're always looking at the family unit even if that student's not living with their birth family. They have a birth family unit and community unit that needs to be supported in equal measure. But talking about trauma-informed practice from an indigenous perspective is, you know, being a non-indigenous person I have been incredibly blessed to be offered teachings from different nations and indigenous partners from across BC that have really shared some of the cultural pieces with me that they have learned from their elders. And it has been such a positive experience learning some of those traditional techniques and how intuitive traditional practices are to everything that we were calling new knowledge in our new research around trauma-informed practice. Indigenous people have been practicing that way forever and for some reason we're just the rest of the world's just figuring it out and calling it new. There's nothing new about it. So I think when we're talking about trauma-informed practice in indigenous communities, let's ask those communities what they want to do around trauma-informed practice, recognizing how critical it is considering the levels of trauma amongst a lot of communities but really learning from them how to best address trauma in their own way, in their own community.