[0:00] Ascus Township
>> here.
[0:01] » Berlin Township
>> here.
[0:03] » Black Waxon Township
>> here.
[0:05] » Shoulda Township
>> here.
[0:08] » Yep. Westall Township
>> here.
[0:11] » State of New York.
>> Commonwealth of Pennsylvania.
[0:16] » Delaware River Basin Commission
>> here.
[0:20] » National Park Service
>> here.
[0:25] » Thank you.
Um the vice president.
[0:31] » Yeah. No, I was saying that uh back in
last March, we attempted to arrange a
[0:38] presentation regarding the Lafi people
and that didn't work out at that time.
[0:43] Subsequently, there was some
reorganization within the tribal
[0:47] government and Ant Eden had reached out
to us to say that he would be our new
[0:53] person to contact and we have been
working together recently. The Calun
[1:00] Depot is arranging an indigenous
people's day on October 17th and we have
[1:06] a small committee that's been meeting
and Ed has been our representative to
[1:10] that and he very agreed to give a
presentation to this body the upper
[1:16] Delaware council tonight and I will let
you take it away from there. Um I will
[1:24] call up your slides
in a second.
[1:30] Aiwani, thank you so much. Delawinci
Inc. U my name is Ank Eden. My pronouns
[1:36] are he, him or they, them. I'm an
independent uh Lape delegate and I am
[1:42] from here in Lape Hoking. Um I am based
in Pennsylvania, but our ancestral
[1:48] homelands, as many of you may know, are
Delaware, Pennsylvania, New York, um and
[1:55] Maryland.
So, without further ado, can everybody
[1:58] hear me? Okay.
>> Yes.
[2:02] » All right. Excellent.
So, um just a heads up, I'm going to
[2:09] read through my notes. I'll keep a bit
of track of time. Um if there are any
[2:14] pressing questions, feel free to just
have anybody throw up their hand. Um,
[2:19] and if at the end of our about half hour
slot, we don't get to all those
[2:23] questions, I'll hang out until the end
with my camera off and when we come
[2:27] around to public comment, I would love
to hear some more feedback. So, what
[2:32] brings us here today, and this will be a
little bit more of a discussion.
[2:38] » Um, do you have slides that you're
pulling up?
[2:40] » I only have one.
>> Oh, okay.
[2:43] » Yep. I only have one. So yeah, that's
exactly what I was going to get to. This
[2:49] is going to be a little bit more of a
discussion than a slide. Um cuz of
[2:54] course our topic being creating healthy
allyships with indigenous peoples. I
[2:58] really want to be able to speak with
you, you know, face to face or as face
[3:02] to face as it's going to get over Zoom.
Um but I'm so grateful for this space
[3:08] and for the Upper Delaware Council to
initiate this. So, I see plenty of new
[3:15] faces here. Um, I actually see some of
my own language students. So, Aiwani,
[3:22] thank you so much everybody for coming.
That being said, uh, so like I said, hi,
[3:28] I'm Inc. Um, I have a mixed heritage.
So, I am Lena Lape. I'm Asian and I'm
[3:35] also European. Um, I merge all of these
identities and backgrounds together to
[3:41] inform my environmental activism as well
as my explorations as an artist and an
[3:48] educator. Um, I publish books. I am also
a first responder. So, I have my hands
[3:56] in a couple different pots. Um because
as you'll learn today, one of the things
[4:01] that is very important for our peoples
is being able to reach into the many
[4:08] parts of how it takes a village to
function. Uh people serve multiple roles
[4:13] and we find what people are good at and
like to support them in doing that kind
[4:18] of thing. So for me uh my father, my
grandfather and both grandfathers and
[4:23] their fathers on multiple sides had
connections to the water as river
[4:28] workers or boatsmen themselves. Uh I
carry on this tradition. One of my very
[4:32] first memories is being on the water
myself. Um and it is probably where I am
[4:40] happiest. So, as much as that brings
joy, we can also find these deep-seated
[4:48] um historical understandings within the
river and it has many different ways
[4:52] that it can speak to us. Uh it, you
know, it's not just something that we
[4:56] live near and it gives us our water.
It's something that also really shows us
[5:02] how healthy we are as a people existing
around it. And that's a bit of what
[5:06] we're going to talk about today and how
we can develop those relationships.
[5:11] um across indigenous nations which
have many different uh embodiment. Some
[5:19] tribes are smaller, some tribes are much
larger, some people are independent.
[5:25] Um but between native nations as a whole
and with organizations such as
[5:32] non-governmental organizations, such as
legislation and bureaus, how we can find
[5:37] ways to work together. And so we're not
just stuck in our little compartments of
[5:42] our specialties to be able to
um bring out the best in all of us. Like
[5:49] I was saying, it does indeed take a
village.
[5:52] So, um, while cultural ties to
development around rivers have been part
[5:58] of my own relatives history
on these multiple continents, I reflect
[6:02] on their influence to remember their
efforts and times our war of peace that
[6:08] taught them what they knew about their
environments that taught them what they
[6:12] knew about how the environment impacted
how they could take care of their
[6:16] communities and families.
And that is what I really like to center
[6:21] in my work. Um, I don't claim to speak
for any and all indigenous people. I'm
[6:29] here as myself, as a friend, um, as a
supporter, and as an advocate, so I will
[6:35] speak to my own experiences. And if you
ask somebody else, their answers might
[6:39] differ a little bit from their own
native nations. Um, there are more than
[6:44] 500 in
the United States, what we call Turtle
[6:48] Island alone. So, even when it comes to
the Linape people, there are multiple
[6:54] tribes. There are multiple clans
and we all have our own ways of uh
[7:03] holding space for our culture and
relating to the land. So, the Lone Lape
[7:08] are a river people. Uh the Delaware
River itself is a bit of our HQ. It's
[7:16] our port. Um
the Lape have three clans. And so most
[7:24] central to the Delaware River itself,
you'll have the Miy up north, which is
[7:32] the Wolf Clan.
We have the Unami clan, which is Turtle.
[7:37] That's my clan.
and we're a bit more central. Uh, so I'd
[7:43] say about east to Philadelphia and a bit
below that. And then we have the
[7:46] Unoactigo
and they are more of our ocean people
[7:52] all the way down at South Jersey and
connected to the Delaware Bay.
[7:58] So there are multiple indigenous names
for some bodies of water as you'll find.
[8:02] Uh my community refers to the Delaware
River as Lape Cipu, which is a reference
[8:08] to how intertwined we are with the
river, but it also means uh in the sense
[8:14] of being transliterated the river of the
original people.
[8:19] So this uh way of speaking about the
river really denotes how central it is
[8:25] to our way of life, how we relate to
each other, how we travel, how we
[8:30] nourish ourselves, how and why and where
we build our villages and the ways in
[8:34] which we hold ceremony.
So our identity is uh very interwoven
[8:41] with the river itself and with the
bodies of water.
[8:45] There are many different uh traditions
that I won't go too deep into today, but
[8:50] around uh traditional dugout canoes and
the ways that they were made um specific
[8:57] ways to hunt our fish depending on the
season and um methods around
[9:05] peacekeeping between tribes that
understood that the river was
[9:11] essentially a port for you know not just
the the Lape people, but uh the Irkqua,
[9:18] the Mohawk is one of the Iricqua tribes
that um overlap with both Lape land and
[9:25] with the Delaware River. So, it would
not just be us traveling along Lape
[9:32] Cipu. It would be many people. And the
Lape are traditionally considered a um
[9:38] tribe that mediates,
a tribe that is involved in problem
[9:44] solving with other tribes in the
northeast. So the river really can be a
[9:49] way station for how this happens. And I
find this to be relevant even in the
[9:53] modern age because when it comes to the
politics of native nations, when it
[10:01] comes to the politics of protecting our
waterways, when it comes to uh
[10:05] preventing ecological damages, all of
these things, we still have this highway
[10:12] of knowledge that is embodied by the
river. And I find honestly more than in
[10:18] a lot of other areas that the river
still symbolizes this now. So gathering
[10:23] here today is another great example of
how we can carry that on and maintain an
[10:30] open discussion.
So
[10:34] um another aspect is considering that
the way that legislation may view uh you
[10:43] know human resources and environmental
resources and budgeting is very
[10:48] different than indigenous knowledge and
again the way that we relate to the
[10:53] ecology of the land.
But these things don't necessarily have
[10:57] to exist in separate categories. They
don't have to be one without the other.
[11:03] Um, if we dedicate ourselves to
learning, as I'll talk about a little
[11:08] bit later, then we can have these spaces
where all of these different
[11:14] perspectives begin to mesh together. And
it doesn't have to be a conflict of
[11:20] interest with well, the indigenous
people would really like to do this and
[11:24] the budget would really like to do this.
So when we are incorporating in
[11:30] decision-m
um on you know multi-jurisdictional
[11:34] levels
the understandings that indigenous
[11:39] peoples and their communities our
communities have then that creates a
[11:44] benefit for everyone honestly. Um the
value in that is the planning knowledge
[11:52] really expands
and that's a type of knowledge that
[11:58] western society might not otherwise
have. Um,
[12:02] as I've
mentioned uh a little bit and as I'll go
[12:08] into a bit more as we go on, we have
these cycles around our lives and the
[12:13] ways that we develop our community that
really pay attention to how the river is
[12:20] responding
and upkeeping. um not just the you know
[12:27] numbers, not just the statistics, not
just the industrial projects that are
[12:32] happening around it, but upkeeping the
sense of the health of the river also
[12:38] really denotes the health of ourselves.
So some of this knowledge that bureaus,
[12:43] legislation, non-governmental
organizations might not otherwise have
[12:48] is really just a matter of inheritance
of familiarity. It's not anybody's
[12:52] fault. It's um just a beautiful
opportunity that again we can come
[12:56] together. So that familiarity that we've
inherited really comes around these
[13:02] natural developmental uses for the land
that are not industrialized. And this
[13:07] can really assist in projects that are
looking at how we can approach things
[13:16] like
mitigating flooding for storms.
[13:21] uh native plants, for example, many of
which are endangered, are having their
[13:26] own issues or overh harvested, even
commercialized.
[13:31] Native plants and their diversity can
really take a part in this, can really
[13:34] take a part in how we're managing the
environment. Um things like erosion for
[13:40] example are certain bacteria outbreaks
can be mitigated, prevented or even
[13:47] resolved with these understandings that
you know you might have an environmental
[13:54] biologist who knows a little bit about.
But if you have somebody who has been
[13:59] exposed to these things for generations,
whether they were raised in it or not,
[14:03] that reconnects with their community and
exists within this network, then that
[14:09] opens up an entire possibility.
So, uh, that really
[14:16] invokes the best ways to care for the
plants, the animals, the river, the land
[14:24] by optimizing the environment, by
working with the environment, not just
[14:28] on top of it. an example that I really
love to use. Um, and this is much less
[14:36] water related, but I think that it's a
very extreme example of how our
[14:44] earth really depends on these native
ecologies to survive. Uh, the example
[14:50] that I like to give is the Gobi Desert.
Obviously, it's a desert. there's not
[14:56] water running through it in the same way
that we're familiar with here in Lape
[15:00] Hoking, the land of the Lape.
But um
[15:06] deserts essentially still need water.
Deserts have their own ecologies. So the
[15:10] Gobi Desert is in parts of uh Central
and East Asia, part of uh where another
[15:16] branch of my family is indigenous to.
And the Gobi Desert started having
[15:23] issues uh especially around the 80s
where it was expanding. It was expanding
[15:29] to the point where it was creating dust
storms for cities that were thousands of
[15:35] kilometers away and uh it was making it
very unhealthy for people. Plants were
[15:41] dying. There were species that had
totally vanished. And um
[15:48] what they found was that there was the
last type of wild horse that had
[15:53] actually disappeared from this area. And
this species was extremely endangered.
[15:59] So at one point before this project in
the 80s and '90s occurred,
[16:04] um at one point there were absolutely
none of these wild horses actually left
[16:11] in the wild. They were entirely in
captivity.
[16:15] But a very daring project decided to
reintroduce these horses back into the
[16:21] Gobi Desert. And it took time. Uh it was
not, you know, just run free and call it
[16:28] a day because that would be negligent.
There were many steps and it was very
[16:33] well planned but also very very
difficult and not without struggle and
[16:37] not without sadness. But when these wild
horses were reintroduced, they found
[16:43] that even in a desert because of the
pounding of their hooves, which who
[16:49] would have thought it actually helped
the desert retain water better in a way
[16:55] where otherwise it was creating these
dust storms. It was making the entire
[16:59] desert crack and plant species that
hadn't been seen in 20 years started
[17:06] popping up in places that were not
expected to be. And it was because of
[17:13] the role that these horses played in the
native migration patterns in the
[17:19] exchange of the ecology
and this really rehabilitated this
[17:25] desert from a hazard level. So, I like
to give this example because I think
[17:30] it's a really beautiful reminder of the
extreme versions that just a bit more of
[17:36] that attention and care to uh the
creative thinking about how we can work
[17:44] with our environment and what our
environment would originally look like.
[17:48] Be it uh through people, be it through
animals, be it through plants, be it
[17:54] through geology. what that can tell us
about how we can optimize and not in an
[18:02] industrialized way but in a naturalistic
way that again helps everybody.
[18:07] So that being said, I'm going to scooch
a little bit into uh the concept of
[18:14] allyship itself. So for native people,
we consider everything to be our
[18:21] relations. You know, I I'm sitting at
home right now and I have plants here
[18:26] with me and they're my relations.
They're with me all the time. I have my
[18:30] cat here, my cat's my relation. Um but
also the stars, the moon, and of course
[18:36] the river. So that's a much more
intimate um understanding of allyship
[18:43] and connection than a colonial western
world has really enforced on many
[18:48] people. And I personally believe that
everybody has suffered from this, you
[18:52] know, not just native people. But to
make it short and sweet and simple,
[18:57] according to Miam Webster, allyship is
the state or condition of being an ally.
[19:03] Uh being a in supportive association
with another person or group. So what
[19:09] I'm interpreting this as in the context
we have here today
[19:14] would be understanding where you end and
where others begin in order to show up
[19:19] in your fullness for and with others for
that collective benefit. Being committed
[19:25] to listening, learning, and continuously
growing in the presence of another. and
[19:32] admission to receiving guidance and
heeding how a person or group would or
[19:37] would not like to be advocated for.
So this is going to be my one slide. Uh
[19:43] like I said, I I do really want to keep
this a discussion, but I found a really
[19:47] wonderful resource from the creator the
center for creative leadership. So I'm
[19:53] going to put that up now and everybody
can see. I will also put a link at the
[19:59] end of my little spot
so you can see it in the chat.
[20:06] Can everybody see that? Okay,
[20:12] » I see a thumbs up. So,
this is a little bit about what to avoid
[20:19] in terms of showing allyship. So what it
is not
[20:25] according to the center for creative
leadership uh performing platitudes
[20:31] positions and perfection.
So let's talk a little bit about
[20:36] performing. It says take meaningful
actions to show real support and that
[20:44] can come in many different forms. Taking
that meaningful action is what to do and
[20:49] what not to do. Um, I will say that
performing and masking is something that
[20:55] is really society taught to many of us.
It's taught to us when we're sitting
[21:02] under fluorescent lights working on a
computer. Um, it's taught to us in, you
[21:09] know, going to the DMV.
So, learning
[21:14] when that's not necessary and allowing
us to drop that guard and again be more
[21:22] um
warmly intimate with our relations, with
[21:26] the people next to us, with our neighbor
in a way where it's not about us. giving
[21:33] from the heart, giving without expecting
anything in return, but also not
[21:39] overgiving, not trying to prove anything
with your actions.
[21:44] And those meaningful actions that show a
genuine sense of support might be
[21:49] something that you ask first. You don't
have to know all of the answers.
[21:55] Platitudes,
uh, committing authentically without
[21:58] empty gestures. This is something that I
see a lot, especially when it comes to
[22:05] more legal realms of advocating for
native peoples and the land. Um,
[22:13] if you make a promise, make it an
attainable promise. If you can't promise
[22:18] something, be honest with that from the
get-go. If you have a specific capacity
[22:23] or a scope, we'll talk about this a
little bit more, too.
[22:27] um then you know that is the circle of
what you can promise or not even
[22:33] necessarily promise but what you can
give and there's nothing wrong with
[22:37] that. Uh if anything native nations are
going to appreciate it more when you are
[22:44] upfront and when you're not forcing
something when you're not pushing
[22:48] yourself too too far. Um, again, because
we're meeting each other where we're at,
[22:55] positions, focusing on listening and
learning, not titles or labels. Uh, I
[23:00] cannot emphasize this enough. Um, I'll
give a first responder example where
[23:09] when somebody comes to a really bad
accident, there's something called
[23:14] incident command system. And when
incident command system starts, um, you
[23:20] know, it might be a first responder
who's a bit lower on the totem pole who
[23:25] initially is there and who starts as
incident commander who's really
[23:32] delegating how this is being managed.
And it's only later when maybe somebody
[23:37] with a little bit more experience comes,
then they can shift out with them. So I
[23:42] bring this example up uh because
everybody has wisdom to share. Everybody
[23:49] has something that can guide us and
maybe something that other people would
[23:55] miss. So while the understanding of
roles is really helpful for boundaries,
[24:02] positions and titles don't necessarily
um you know create that same
[24:12] coming together that we could otherwise
have. There's nothing wrong with having
[24:16] a position or a title, but you know,
nobody is holier than thou. native
[24:22] people aren't um you know people in
other seats aren't directors aren't. So
[24:28] when we can all be at the round table
together and make those decisions as a
[24:34] team listening and learning um
equilaterally but also with equity
[24:40] understanding when somebody maybe isn't
heard enough when somebody has doesn't
[24:45] have as much of a chance. that can
really elevate our allyship and
[24:50] perfection. Be humble. You won't get it
right every time. Um, you know,
[24:56] [clears throat] we all are learning.
It's a constant process. I myself have
[25:02] had to learn and adjust and I think that
is just part of being human. Um, so I'm
[25:09] going to take this down.
I will put it back up at the end. But
[25:15] again, you know, the whole uh point of
develop the developing these allyships
[25:21] is going back to humanity, going back to
the original humanity of an environment
[25:26] in order to better understand that
environment and seeing each other as
[25:31] that human team that can embrace that.
All right.
[25:38] How much time, Upper Delaware Council,
do I have left?
[25:46] about five minutes.
>> Five minutes. Okay, that sounds good. I
[25:51] will go through these notes and then
I'll hang around until the end for Q&A
[25:56] and that kind of thing. So, if anybody
has questions about what I've said so
[26:00] far, uh please note them down or hang on
to them.
[26:05] But that being said,
allyship and partnership are kind of
[26:09] different things. Uh so according to
again Miriam Webster the state of being
[26:16] a partner is the definition. I see this
as two or more parts to a whole in this
[26:21] context. It can be groups coming
together for the sake of accomplishing
[26:25] something whether it be social,
environmental, transformative,
[26:28] structural or policy change. tribes
around Turtle Island uh are the United
[26:34] States
mostly down west and down south uh have
[26:39] been very forefront in the fight for
environmental protections and asserting
[26:44] the public's desires for natural
resources to be preserved. So, one of
[26:51] the really big things um that isn't
quite getting enough news airtime right
[26:56] now, but is amazingly powerful to watch
is that Native nations are very involved
[27:01] in uh rejecting data centers taking over
very um ecologically sensitive sites.
[27:09] So, we can follow their example.
So, how do we know when a partnership,
[27:14] allyship or connection is healthy? When
it's cohesion? when we're working
[27:18] together.
So, first and foremost, we have
[27:22] compassion and care. That respect is
always going to be the biggest
[27:25] indicator.
We have honesty and transparency,
[27:32] checks and balances, and this can be
designed by the community or the board
[27:38] or the group that's working together.
delegation of power, distribution of
[27:44] responsibilities, and honoring
everyone's capacity and scope.
[27:51] Now,
how do these partnerships, these
[27:55] allyships and their health impact the
earth, the water, nature?
[28:01] Well, like I said, nature is our
relative and requires a sense of
[28:05] perceptive listening to decipher its
state and communication with it. we can
[28:11] learn this from each other. You know,
we're speaking the same language right
[28:15] now, which really helps, but like
somebody who speaks a different
[28:19] language, we have a little bit of that
communication gap, a little bit of that
[28:24] language barrier with nature.
So when we're open to learning this from
[28:28] each other, we're giving rise to the
cooperation that allows us to hear
[28:33] nature. And the people who have been in
a particular area listening to the signs
[28:39] of that version of nature for thousands
of years
[28:44] are probably going to have some really
great pointers and that can merge with
[28:48] things like modern science. So embracing
that evaluation of needs is very
[28:54] traditional to us. You know, if you're
cold, you don't have to pay for a
[28:59] blanket because somebody in the village
is going to give you one. And that's
[29:05] also how we see filling a need within
the environment. If there's a certain
[29:11] type of erosion that's starting on a
river bank, well, we would know which
[29:15] plants would be beneficial with their
specific root systems to tie together
[29:20] that bank so less of that erosion is
happening.
[29:25] If the trout are low, we would seek shad
instead and by paying attention to their
[29:30] breeding spots and seasonal patterns.
That being said, we all know the phrase
[29:36] that water is life. And we can protect
our communities and water simultaneously
[29:43] by paying that attention. And I say this
because attention, especially in the
[29:49] modern information age, becomes a bit of
a currency of value.
[29:56] And appreciation is how we cultivate
that value. exchange, care,
[30:03] follow through is how we cultivate that
value. So like a farmer would appreciate
[30:09] their harvest, a tribe would appreciate
the resources to live with a harmony to
[30:13] nature that modern society often doesn't
have in the same way because we're
[30:18] connect disconnected from those same
patterns. Uh, you know, I love being
[30:23] able to go get some canned soup from the
grocery store, but it's very different
[30:26] when I'm growing corn in my yard or when
I eat tomatoes that I plucked them off
[30:32] the vine myself. That attention and that
appreciation becomes different. So, when
[30:37] we can hold both, we can greater embrace
the sustainability that weaves these
[30:44] things together. So value is discovered
from not only embracing these concepts
[30:50] but finding a link of symbiosis, finding
the mutuality, finding how one person
[30:56] helps another helps another. And that's
what gets the food on the table.
[31:01] Um
I'm going to switch a little bit as
[31:06] we're finishing up um and close out.
So, I hope that so far this has been
[31:14] really informational.
Um, a couple tools that you can use for
[31:20] honoring the tribes of the land that you
are working on. Uh, there is a tool
[31:26] called nativeland.ca.
I will look up that link for you too and
[31:32] I will put it in the chat. But that is a
great service. Um, and it is completely
[31:37] free for seeing a map of where
not only you are, but the local native
[31:44] peoples. And it actually gives
references to the tribes directly. So,
[31:49] you can contact them if you'd like. But
land acknowledgements are one of the
[31:54] primary ways that we
and not just we but our allies uh can
[32:01] honor the people that are from a
specific place. Um if you would like to
[32:07] know a little bit more about land
acknowledgements, there will be a
[32:13] upcoming phone interview going over the
radio that I'm doing with a friend of
[32:18] Upper Delaware Council named Tim. So,
we'll go in a bit more on that because I
[32:24] know we're limited time today. Uh, but
what really makes them matter is not
[32:30] speaking for a tribe, but speaking to
what they give, speaking to what they
[32:38] represent in their own words and why.
And when approaching a tribe, my best
[32:45] advice for people seeking to be the most
supportive ally that they can be, um, is
[32:52] asking instead of just
what your ideas might be, asking that
[33:00] person or that tribe what they need,
what their priorities are instead of
[33:04] your own. And that really opens a space
for greater discourse. Um, and also
[33:09] asking what their capacity may be.
tribes are very often short staffed. Um,
[33:16] I will say that there are many
organizations that do frame themselves
[33:22] as Native American when that's not
necessarily the case. Uh, this is
[33:26] sometimes museums. This is sometimes
nonprofits. Um, usually a quick Google
[33:32] search can give you a little bit more
information. um if some not so nice
[33:38] words pop up next to those folks,
especially from other tribes, then you
[33:42] can usually vet them out a little bit.
Um but you if you're ever having trouble
[33:47] with that, you are more than welcome to
reach out to me. With all that being
[33:52] said, um I very much hope that
meaningful reciprocity is something that
[33:58] you can carry into your partnerships
here on out and that this is only the
[34:03] beginning of a conversation that we can
continue to have. Um [laughter]
[34:08] admittedly, I have many more notes, but
we will save them for another day and
[34:14] I'm very grateful to share this space
for you with you. Um, so I will send
[34:21] some resources in the chat that can
bring this into the future.
[34:28] Thank you so much.
>> Thank you for bringing this program to
[34:32] us. Does anyone have any questions?
[34:37] » I wondered if Ed could um summarize what
will happen on October 17th if you can
[34:43] give us a preview of that Indigenous
People's Day.
[34:48] All right, that sounds good. Uh, thank
you for, you know, giving me an extra
[34:53] minute to, uh, summarize that. But
October 17th at the Calun Depot, uh,
[35:00] we're going to have the pleasure of
hosting our first Indigenous People's
[35:04] Day together. So, myself and my family
will be coming out um as well as
[35:10] possibly some of our community members
to do some educational programming with
[35:15] Upper Delaware Council and we're going
to go a bit into native plants. We're
[35:22] going to go a bit into regalia and craft
making. We're going to go a bit into
[35:27] language, which I also teach the Unami
dialect of the Lape language. Um, and
[35:34] we're very excited. So, it is going to
be our first year. We're, you know,
[35:39] starting off with humble beginnings. Um,
but this is going to be a really
[35:44] formative time to
have this space for hopefully many years
[35:49] to come. And we'll also be able to
receive feedback from you and from the
[35:54] people who show up um on what interests
you and what you'd like to learn more
[35:58] about in terms of native education.
[36:12] Mhm.
>> Thank you.
[36:16] » Thanks a lot.
>> Thank you very much.
[36:19] » Thank you too,
[36:32] Move to the next
>> approve
[36:35] 6 meeting.
>> I'll move that.
[36:40] » Is there a second?
>> A second.
[36:42] » Okay. Motion made and seconded. Is there
any discussion?
[36:46] Hearing none. I'll call for a vote.