Good News York by Growth Mode Content - GNY EP.153 | Rematriation with Michelle Shenandoah

Episode Date: March 24, 2026

Michelle Shenandoah on Rematriation, Food Sovereignty, and the PBS Series Rematriated Voices On Good News York, host Noah Chrysler interviews Syracuse-based Oneida Nation Wolf Clan member Michelle Shenandoah, founder of the nonprofit Rematriation and host of WCNY/PBS’s Rematriated Voices. Shenandoah explains Haudenosaunee naming traditions and defines rematriation as “returning the sacred to the mother,” describing its applications in cultural revitalization, governance, language, and food sovereignty through preserving and returning ancestral seeds. She discusses environmental impacts of climate change and highlights season one of Rematriated Voices (five episodes), including topics such as the indigenous roots of U.S. democracy, Haudenosaunee influence on women’s suffrage, matrilineal culture, and the Doctrine of Discovery’s ongoing legal and educational effects. Shenandoah invites viewers to a March 31 WCNY screening event, promotes DIY community screenings, and encourages support via Rematriation.org to help fund a potential season two. 00:00 Meet Michelle Shenandoah 01:26 Haudenosaunee Naming Traditions 02:12 What Rematriation Means 04:26 Food Sovereignty and Seeds 09:12 Earth Relationship and Climate 12:00 Retried Voices Season One 15:12 Season Two and Screening Events 17:32 Which Episode Matters Most 18:17 Science Meets Sweetgrass 18:43 Doctrine of Discovery Today 19:41 Why Indigenous Voices Vanish 22:32 What Visibility Changes 23:45 School Curriculum Gaps 26:00 Textbook Erasure Stories 31:21 From Outrage to Action 35:39 How to Support Rematriation

Ladies and gentlemen, welcome to Good News York. My name is Noah Chrysler. Today we are here with Michelle D. Shenandoah. Hi, Michelle. Hello. Hi. Michelle is a Syracuse-based founder, storyteller, and educator. She's built a platform that uplifts indigenous women's voices and brings Haudenoshone knowledge to public conversation through community work, education, and public media. She's the founder of remitriation, host of PBS and host of the PBS series, Remitriated Voices with Michelle Shenandoah. How's it going? It's going really well. Yeah. It's going great today. Wonderful. Michelle, in your own words, can you please introduce yourself and kind of tell us what you do? Yeah, Siglili Segweig, Galuchia Nuus, Nioget. My name is Michelle Shenandoah. I am called in my culture by my people, Galuchianua, which means that she's fond of the sky. I am a member of the Oneida Nation Wolf Klan, and I am the founder of rematriation, a nonprofit organization based here in Syracuse. And we have, we're just now actually celebrating our 10th year at putting this workout into the world. Wonderful.

Your name there, was that given at birth or is that something that you choose? What is the process that was very interesting? Can you tell you more about that? Yeah. Yeah. So within our, within our way, we, you know, receive a name. And it's not actually given to you at birth. It's given a little bit later on. And it can vary, you know, in age. But generally when you are either a baby or you're young, you can change them as you get older, but it's given to you from your clan family. And so only one person can hold that name while they're alive. And then it kind of goes back into, you know, a collection of names that can be drawn from in the future for others to carry on that name.

Very cool. That's awesome. Cool. What is rematriation? What is rematriation? And can you tell us more about it? Yeah. Yeah.

So rematriation actually has its roots in indigenous midwifery. And so rematriation now, if you, you know, look out into the world, you look at it on the internet, you can find it in, quite. quite a few places. It's growing. It's a movement. But when it first started really emerging and being used, it was within our community and one of our clan mothers, who we call Mama Bear, who we'll probably talk about today, she was starting to use this in a new context in relation to items that were being returned from museums, back to our people. And then with her, being a person, you know, within the political sphere of the Haudenoshone, was also starting to use it in

other contexts in relation to our governance. And so now you can see rematriation has moved in the spaces of, you know, food sovereignty, cultural revitalization. You know, it's in governance. It's still within this process of what people would sometimes call repatriation. So I worked with Mama Bear to create a definition from, you know, our Haudenoshone women's perspective. And, um, came up with returning the sacred to the mother. And it really creates an opportunity for others to be able to live into it as a practice, as a movement. And so mother, as in mother earth, as in mothers, as in, you know, the mother tongue, you know, the mother language that we all learn, looking at, you know, language revitalization,

looking at, you know, seed, heirloom seeds of our people and using those to feed. our people, you know, centered around food sovereignty. So it really can grow in context. And so rematriation as our organization is, you know, helping to uplift all of that movement and telling the stories. So turning the cameras on, turning on, you know, the audio and, you know, being able to share that out and really helping the movement to grow. Very cool. Can we zoom in on certain aspects of that. So particularly around like food, can you tell me more about like, let's zoom in there, right? Because I think that that's, everybody understands food to a certain extent. But so when you talk about, you used a certain phrase that I don't exactly remember,

but basically can you tell me more about like this idea of food? Food sovereignty. Food sovereignty was the term. Yeah. Tell me about that. Well, you know, so being here in Syracuse, I will say, you know, it's important for folks to know, which I think most people here in Syracuse know that the on Dog a nation is located directly south of Syracuse. And so, you know, when you look at food sovereignty, I'm going to, you know, bring up one of the community members there. Her name is Angela Ferguson. And so she does a lot centered around food sovereignty as part of a bigger movement that's

happening across Turtle Island. And that's what we call North America. And so Angela has been very much invested in. really helping to create a connection between the original seeds of people from across the Americas with seeds that they have not had for, who knows, generations, hundreds of years. And so in a collection of seeds that, you know, she had come to become a caretaker for, included all these seeds from people that even some who the people aren't even here anymore. Right. So imagine, like think about it this way. Imagine like, you know, wherever you're from,

your homelands and think about seeds that were cultivated and cared for by like your ancestors, your great, great, great grandmothers, right? And so, and then there was some, something happened, you know, and then you were separated from those original foods. And so, you know, coming back to them and being able to grow them in your own soil in your homeland and to eat those. foods that your ancestors ate, like that's kind of really like, you know, a part of food sovereignty, or at least with the work that she's been doing. But it is those original seeds. It is those foods that your ancestors ate. And it speaks to your DNA, right? So, and it speaks to the soil from where those seeds are from because they've learned how to adapt to the conditions of that land.

right like you can take seeds from here and try to plant them somewhere else in the world and they may not they may not you know grow from there because it doesn't speak the same language in nature right so and it's you know also related to our bodies like when you think about you know um there's you know different things related to epigenetics or i'm trying to remember all those fancy names for those diets right where you eat like your ancestral diet and it it speaks to your body and that's that's basically you know that is and to be able to feed your own people with your original foods. So, yeah. No, that's, I think that that is a very fascinating concept, especially with all of the, you know, processed foods that we eat nowadays and all of the mass grown plants and things

that come out of these like factory farms and that sort of things. Seeds that actually are created today that do not reproduce. So if you were to save the seeds from certain foods that we buy from the grocery store today, a lot of them will not reproduce. They will not grow because it's forcing people to have to go buy seeds from a company to produce foods that are, you know, grown one time. And then so the cycle continues. But imagine seeds that, you know, do what seeds are supposed to do, right? And so, you know, that really is rematriation, helping to, you know, preserve and cultivate those original seeds that are people from all around the world, you know, have been planting since time and memorial.

Beautiful. Yeah. And rematriation. So basically, that's one example. That's a zoomed-in example. But rematriation is basically doing all of that with basically all aspects of indigenous culture. Is that correct?

You know, essentially in a way. Yeah. Yeah. You know, because when you think about like language, original languages, you know, speaks to something ancestrally to you. and with your cultural practices as well, right? So for anyone, if you find that, you know, you trace those, that lineage and those roots back to your homelands and those original songs and practices and language, it's really going

to speak to your spirit, you know, your soul is going to feel that. And so, you know, essentially, yeah, that's what it is. But I think even on a bigger level is taking that even a step further and thinking about our relationship with the earth, right? Because that's something that all humans had at one point, right, is that real deep connection with the understanding that, you know, this is how we live. This is what allows us to live. So being able to be in relationship with the earth, with Mother Earth, because right now she really truly is pushing on everybody to say, hey, you have to change how you're doing what you're doing, especially if you want to survive

or you want to make sure that your future generations of your grandkids, grandkids, will be able to survive. And so that's why we do what we do at rematriation is to tell those stories to give pathways and shape new ways of thinking by all people with bringing in that indigenous knowledge that has always thought that way, thinking about seven generations. to the future. Wow. Yeah.

From that specific lens, what are you, what are some of the ways that you see Mother Earth objecting to what's currently going on? I think we all can see it, right? From climate change to, you know, there's just, when you say climate change, it just is one thing. But when you look at it on the local level, you know, we can feel that in the differences and from the weather patterns to then how that can be devastating, right, to how we live our lives and, you know, the safety of our own homes and our communities, right?

So I think we can all acknowledge that, you know, to species, you know, that are disappearing or that are struggling to be able to live in their natural habitats, right? To the air that we breathe, right? Like, is it clean? Is it pure? is the water that we drink is that clean and is that pure? And will it be able to sustain, you know, some level of purity that future generations will be able to drink the water or to breathe the air and be healthy, right?

I think that's the important thing. Yeah. Absolutely. No, that is absolutely fascinating. We should probably get back on track because I know I said you these questions before. But no, that's very fascinating. And as someone who, you know, hopes to have children someday, like, you know, I think about those things all the time, right? It's like, so I want to bring future generations into this world when they might not have clean water to drink or, I mean, that is a, that is a very top of mind relevant conversation to have.

So, absolutely. Cool. Will there be another season of remitriated voices on PBS? So, well, let's talk about the first season of rematriated voices. Sounds great. Yeah. Yeah, so this first season that has been released was aired on our local PBS station, WCNY. And so folks can actually go and access the episodes now by typing in rematriated voices, WCNY.

They'll pop up. There's five episodes that are there. And it really takes people through a landscape of Haudashone and indigenous perspectives, and also coupled with work that allies are doing alongside us to also be able to uplift this important knowledge. And so those five episodes are there. They, you know, center around different components of history or of cultural teaching. Also looking at the roots of the U.S. Constitution, which are indigenous, and actually come from right here in hometown Syracuse for folks who are from here.

here. Like, people don't recognize that this is the birthplace of modern democracy. Like, that should be mind-blowing for some who've never heard that before. Yeah. Right. Like, what does that mean, really? And, and so, okay, so if the roots of the Constitution are indigenous, what did we miss out on? What was maybe left out? Why is it not working today? You know, what are maybe some things that we can learn and bring into the space of today. And that's what we explore in rematrated voices in an episode that's called Hidden Roots of Democracy. We have another episode that's called Eve Meets Sky Woman, and that is focused in on the Haudenoshone influence on women's suffrage, on the early suffragists, and again, taking

a look at what was left out or taking a look at, you know, two of the, you know, origin stories of Eve, you know, of the story of Adam and Eve. and then, you know, comparing that and contrasting that to the story of Sky Woman, which is, you know, the origin creation story for the Haudenoshone. And so it's really beautiful. It also has one of our clan mothers in there, Mama Bear, who's in a few of the episodes. And also the late Dr. Sally Roche Wagner, who was a really good friend to the Haudenoshone, and was one of the very first scholars to actually write about

the Hauden Shodi influence on women's suffrage. So that is, you know, part of what people can see in there. And then in addition to an episode about matrilineal men and what is it like for men to grow up in a matrilineal culture. And it's probably surprising for most, you know, because you have these men who are just, you know, really strong and grounded in who they are, who are chiefs and, you know, they're leaders of our nations. and people might not expect that, right? And so, yeah, I really encourage folks to check out those episodes. But let's go back to your original question, because you'll have to remind me what it was.

You're fine. So with the next season, will there be next season? So I would love for us to have a season two. Yes. So I'm thinking about it, and right now we're still in the process of really getting season one out. there into the world and so actually this coming Tuesday March 31st we are hosting a public event at the WCNY studios in downtown and so there's tickets are selling out really fast there is a

capacity so I would encourage folks to take a look on Eventbrite and so if you go to eventbrite.com and you put in remat curated voices you know you can you know get um A ticket to come. It's next week. And so there we're going to be exploring this new screening series. It's like a campaign that we're putting out into the world and asking folks to join us by creating their own DIY hosting. And so this will give people an opportunity to be able to screen an episode or all five of the episodes, whatever is their comfort level. And they can do this in their home with a few other friends. They can do it in a community setting, you know, whether it's a community organization,

a congregation, or if you're a teacher and you want to bring it into your classroom, there's, you know, it's really kind of at the level each person, you know, is, is interested in participating. But we'd like to get folks to do a screening and then we're going to provide everyone with a hosting kit. Okay. And that will kind of help them to facilitate. and walk them through a screening, but then also to be able to have a meaningful dialogue

after the event and to be able to talk about it, right? Because there's so much content in there that folks say, I don't, I never knew this. Like, what do I do with this information now? So it gives people an opportunity to talk together about it. And that's one thing that we find is a really great value of, you know, what we're creating. And I don't mean value and monetary. perspective, but value in terms of how it can enrich our lives. Very cool. Yeah. Of the episodes that you've released, what do you think, which episode do you think is one of

the more important ones for the current cultural conversation? Oh, that's really hard to answer. So the reason that it's difficult to answer, I think it really depends on where people's perspective is, right? I mean, there's, you know, such a diverse community here in Syracuse, but even just in general. Like human beings, we all have different interests. So, you know, for instance, hidden roots of democracy is focused in on, you know, the U.S. governance, on democracy, what was left out, then the Eve, you know, and Scott meets Sky Woman, focused in on women's

suffrage. Then we have another one that's called First Environment. And, you know, that is one of our indigenous midwives, who's an elder, Gudgee Cook, and Robin Wall Kimmer, who some of you may know, She is not only a professor at SUNY ESF, she is Potawatomi, but she's also a New York time bestseller of the book Braiding Sweetgrass that a lot of people love. So she brings science together, and the two of them talk about our relationship with Mother Earth, right? So then we have another one that's centered on, you know,

the doctrine of discovery, and it's taking a look at how this doctrine of discovery has embedded in U.S. law and even in Canadian law. And what are the impacts upon indigenous people today? And how is that caused an erasure of indigenous history, culture, and identity over the last 500 plus years in the Americas? And so what are those impacts today and what are indigenous women and allies doing about that? Right. So there's, you know, It really just kind of depends on where somebody would like to jump in. But given that this country is now celebrating, it's 250th year of, you know, declaring independence.

You know, the hidden roots of democracy could be a good place to start. Yeah. Cool. That actually is a great segue into my next question, which is why do you think these perspectives have been left out of the mainstream conversation so much? Yeah. What do you think led to that happening? Well, okay. So I really love looking at, you know, systems and, you know, what's sort of like the root cause.

And so the doctrine of discovery, which I had just mentioned, was created by the Vatican. It's a series of papal bulls that, you know, began to be called this doctrine of discovery. And what it really is, essentially, is it's what gave the legal right to early European explorers. Columbus and and you know all those who came over here to you know put their flag into the soil and claim the land and the resources in the name of the crowns of Europe and with that it was basically stating that the indigenous people you know were not Christians and therefore you know we're basically of the flora and fauna you know without having a soul and so therefore the European explorers could do whatever they they they

liked with, you know, removing indigenous peoples from the land. So that essentially has led to genocide over, you know, the last 500 years. Now, but what's interesting is that has made its way into U.S. law, which is still valid law to the stay. So when you look at early case law, the United States created, used the doctrine of discovery to claim all the lands in its, you know, that it ever, you know, acquired or took or however it came into land. And then you see it again in 2005 in a case against the Oneidas, against my nation. And it was cited by Ruth Bader Ginsburg, of all things, right? So it really has some really devastating effects because when you think about it,

law really shapes policy. And policy shapes education and curriculum. And education then shapes how we get to know one another and how we treat one another and what we value. And so if you think about it, if the doctrine of discovery is embedded in the law, right, which invisibleizes and erases indigenous people from the land, and it's still valid to this day, like all the way up to 2005, you see it still continuing to exist. It's still on the books. So that really right there, if you look at root cause, kind of explains why there is an invisibilization and lack of indigenous history in curriculums or even understanding of people today that exist. Absolutely.

What do you think changes when those things that have been made invisible, when they're not invisible, when they're reintroduced to the conversation? Well, I will say that what I have discovered for folks who, you know, come to learn about indigenous histories, people, value, thinking, and being able to even apply it in today. What I always see is that there is a deeper understanding and an appreciation, number one, for the people. But also this other thing that happens where people say, I didn't know this. I never knew this. Why did I not know this? Why was this never taught to me in school, right? So I always find that to be such a moment. But then when people

who have, like, you know, developed relationship or gotten closer to, you know, these teachings and understandings, they have much more of a heart opening, right, to say, wow, like, this has so much meaning to it that I can bring even to my own life. Yeah. Absolutely. From my own experience, I was educated locally. I went to, you know, middle school, high school, very close to here. And I think they did a great job, honestly, of educating us about indigenous peoples and indigenous values. And I don't know, but as I've talked to more people who, you know, went to different high schools and different districts and things, I also have realized that, like, oh, this was not, the things that we were taught were not taught to everybody. So I don't know.

I hear what you're saying. Yeah, you know, it might have a lot to do with who your teacher was, right? Because I think each teacher gets to decide for themselves, like, how they're going to teach, you know, this curriculum. And usually it's taught in the fourth grade. And so if you have somebody who may, you know, perhaps have been more connected to one of our nations and spent time studying the history, we'll invest more time teaching the kids. But I also like to ask people, like, you know, what do you remember from the fourth grade? Yeah. And how does that become relevant to understanding your political landscape that you live in today, right?

Or legal landscape that you live in today. And so, you know, I just like to think about when we think about all the voices at the table, right? So who have been the primary, you know, voices at the table? And how could it be different perhaps if there were more, you know, perspectives to, really think about, you know, how we live in relation to the land or each other. Absolutely. I mean, I have personal answers to those questions, but I don't know, Mrs. Brady did a pretty good job. Mrs. Wanavich did a pretty good job, I think. We learned about, like, the Longhouse. We learned about, you know, I remember we were, you know, told about things like Manifest Destiny

and, you know, that one image, I don't know if you know the name of that painting, but, you know, how it was basically essentially like propaganda that was early, you know, an early form of propaganda. I like your teachers. Yeah, they're pretty cool. They're pretty cool people. Cool. Okay.

In your 10 years of doing this, what are some things that you've learned, which we've talked a lot about? So maybe how about any stories that you've got from these last 10 years of doing this? You know, anything stand out. Yeah. Well, I think I've kind of touched upon it just a little bit. But, you know, let's put it this way. When I was growing up, I, you know, grew up, you know, within our traditional homelands and our territory.

You know, I have family who is leadership, you know, grew up within our traditional culture. And so that's what I learned, right? That's like the foundation of how I understood myself to be in the world. And so, you know, then I go off to school and it's kind of a bit of a different reality every day. Okay, it's fine, you know, going through this. And then seventh grade, I remember, you know, getting a very big, thick U.S. history textbook. And I was like, oh, great. Okay.

Well, now we're going to get to hear stories about, you know, how the Haudenoshone interacted with Ben Franklin and, you know, George Washington. And, you know, what were those exchanges? And none of that was in there, for starters. But I do remember at some point I got excited because I was like, oh, okay, yay. or now we're going to learn about, you know, natives in U.S. history. And it literally was just a page, you know, a front and a back page. There's black and white photos and this idea of, you know, disappearing indigenous people. And it said nothing about Haudenishoni people.

And, you know, I'm sure it probably talked about the Lakota Nation. But I'm sure it referred to them as the Sioux, Indians, right, more than anything, if it said it. I don't remember because it was a little, it was a lot, it was a few years ago. Sure, yeah. But I remember that was it. And I was like thinking to myself, that was so disappointing because here I was sitting in a classroom of, you know, all other non-native students. And they missed out on the opportunity to learn something that could have been super impactful to their understanding of even just being in relation to Haud Nishone people, to the Oneida people who they interacted with on a daily basis. and they didn't have the opportunity to learn this history.

Right. So, you know, I flash forward, you know, and I went to Cornell. I was at an Ivy League Institute. And here I am. And again, I'm sitting in a U.S. history class. And for whatever reason, the day that we were covering the U.S. Constitution, we had a guest lecturer who was also a professor at Cornell and talked about all the,

these great things about the founding fathers and da-da-da-da. And then, you know, at the very end of the class says, oh, yes. Okay. And let's talk about blacks and Indians. And sent some really horrible things and just, you know, quickly wrapped it all up. And, you know, well, why do Indians get reservations and why can they, you know, sell cigarettes, you know, whatever? I can't remember what he said. And he says, oh, because they were shooting arrows at us. And so we had to give them something, right? And I'm at Cornell University, right? And I thought, wow, you know, so myself and a lot of other students on the class were like pretty incensed at some of the things that he said, you know, and about, you know, other, you know, people and how the constitution was created. So at the end of the

class, everybody went down to talk to him. And he said, no, I'm not doing this. I know what this is, you know, like as if somehow he's, you know, being pinned in a corner to look like the bad guy or something and he left, you know, and I thought, wow, like, that's it. There was no opportunity for a conversation, dialogue, decompressed, like what just happened. So, you know, flash forward, I go to law school. I went to New York law school. I have two law degrees. And, you know, in that process, I had to create my own form of study because there wasn't anything centered around, you know, indigenous, you know, law and, you know, I had to create it on my own for myself. So, you know, it's of no surprise that most people, you know, U.S. citizens in this country don't really have

this history, right? And in law school, I remember studying the Johnson v. McIntosh case that has the doctrine of discovery in it. And sitting in that class, and the conversation, as the professor, you know, tried to introduce this concept, you know, the conversation just kind of quickly, like, you know, just fell into this really awful place where all of a sudden students in the classroom are talking about, did the Indians teach the white people to scalp or did the white people teach the Indians to scalp? And I just watched this unfolding. And I thought, wow, I'm in law school. And this is the same case that, you know, Harvard students or, you know, Stanford students or whatever law school you're from, this is the case that,

all students are introduced to. And this is what happened in my law school. No different, right? So I thought, wow, this is just crazy. It's very perplexing. And so, well, I thought it was then, but, you know, as I've spent time, you know, continuing to just kind of pull apart, like, what's happening here and understand how this doctrine of discovery really impacts people, I can understand why those attitudes have been shaped, right? So now with the work that, you know, we do at rematriation, you know, I've encountered so many people who are just really grateful because they're now learning pieces of history that help them to have like these aha moments to say, oh, that makes sense. I can see that and I really appreciate what is being shared with me and I want to learn more.

I want to know more. You know, people have attended our events and, you know, people have like been in tears and said, my life really feels change. Like I feel now like something has clicked for me. And, you know, I'm more hopeful. And, you know, what can we do to change this? How can we set something new? And I feel like that's what continues to drive me at rematriation.

It's like the more that, you know, we can share with the public, you know, for folks to say, well, what can we do to change? Well, you change laws. change what's taught in your classroom. You know, you can change, you know, different dynamics and how we manufacture or how we have a relationship with the earth, right? It can be at a very granular level or at a much bigger, you know, level as well. Awesome. Yeah, that is a, that is a shocking, those are shocking stories to sit in Cornell into a Cornell classroom and hear your professor, kind of boil things down to something so, you know, blunt and like low resolution. I think that

the term that was in my brain as I was listening to your response is like, like low resolution, right? That is a characterization, like a mischaracterization of reality, I feel like. And I also, I think that it's really powerful that instead of, I think that in order to actually create change, there's probably a lot of work that needs to be done. And so the fact that you are creating these educational materials around these things, that is work, that is hard work to do, right? Instead of, you know, squabbling with people, instead saying, hey, you know, if you are open to learning,

here are some interesting things that you can learn. I think that that's a very powerful way to help affect change. Yeah, absolutely. And now, you know, I will say what I think, you know, some of the changes that I see happening, and I definitely encourage, you know, continued support is, you know, I love hearing the story about your teachers, you know, who I'm sure might be engaged with different community groups. Like I know here in Syracuse, there's the neighbors of the Onondaga Nation, you know, which, you know, develops a relationship on a continual basis,

you know, with the Onondogna Nation and helping to bring those values here into the city of Syracuse. So the values and teachings on history, you know, Cornell and many other, you know, institutes, institutions are bringing more indigenous professors, you know, as faculty to be able to sort of, you know, be in a space to teach these histories and contemporary issues. And I think it's always great to hear firsthand from the people, you know, because it's very, very different, right? It's not to say that people can't teach the history. Certainly they can, but I think that's what rematriated voices does, is it brings you into conversation to be in a space firsthand with hearing from leaders and scholars who are in the space of sharing this information. So it creates kind of a unique opportunity for people who are watching or listening to rematriated voices

because it's also on podcast version. I just had to say that. But it just, it allows you to hear perspectives you would maybe not normally hear in your everyday life. Absolutely. Really quick, I have to say also, Ms. LaRose, she did a great job. Now Mrs. Stevens. Thank you, Miss LaRose. She did awesome.

And then also, I think scouting also helped a lot. You know, I was in Boy Scouts. And so, you know, we were always at national parks and going to museums and things and learning about the history of the land and everything. So that I think also had an impact on me. Yeah. I think that my last question we kind of covered, so I don't know. Michelle, thank you very much. This was a fantastic conversation.

Anything that you want to plug, anything that we did not talk about that you want to talk about. Well, I definitely say, you know, come to our event on the 31st. If you can't make it, check out the series online, but also make sure to visit us at rematriation.org. And so, R-E-M-A-T-I-O-N.org. A lot of folks are like, how do you spell that? So like think about the word repatriation, take out the P for you to the patriarchy and you put in the matrilineality with the M. So rematriation. We'll also have rematriativevoices.org up very soon.

And there folks can learn about how to also be supportive of the work. So we're a charitable 501c3. So people can make tax deductible contributions to help support our work. And we really are looking to create a season two. So those, you know, those contributions definitely. really help in terms of you know putting this media out that we put out for free for the public and so we encourage folks to definitely please come watch the materials and engage with them and with our organization so thank you absolutely

thank you this is good news York my name is Noah Chrysler thanks so much for watching have a great day