Speaker 1: You're listening and waiting on reparations the production of iHeart
Speaker 1: Radio and non reparations. Way, none reparations all you motherfucker's
Speaker 1: about you looking eavy hey and fraid none reparations. Yeo,
Speaker 1: I got so much ship in the camp. I ain't
Speaker 1: tipping my hand in my career. Why I stand it's
Speaker 1: probably indigenous land. And then my superhero posed, but my
Speaker 1: fist in the sand, I ain't seen nothing, Officer like,
Speaker 1: I'm resisting the man. Which I did it again. I
Speaker 1: popped like a fish in the pan. Make you rewind
Speaker 1: the ship and try to listen again. It stove knife.
Speaker 1: I'm rhyming reckless. Your whole mind is feckless. I roll
Speaker 1: the blutt and then I smoke or drinking wine for breakfast.
Speaker 1: This is the forty five mark. I'll give it ninety seconds.
Speaker 1: Then I'll keep your cardio straight. You never found me breathless.
Speaker 1: I called it vintage. You can say I got a
Speaker 1: funny flow. You're talking to a stack of books. You're
Speaker 1: talking to your money. Though, I really need a snack.
Speaker 1: I eat a wrapper like a honey roll. It was
Speaker 1: gonna give the stimulus, but now the fucking money froze
Speaker 1: juxtaposed just supposed that I'm just the bro. No one's
Speaker 1: home was my clothes. Oh, it's just the road. Hey,
Speaker 1: my name is Lingua Franca. I'm dope night on remations.
Speaker 1: Oh my god, that's perfect. I feel like that prevalent
Speaker 1: capitulate swear. This week, it's been. It's been a heck
Speaker 1: of a week. It definitely happens. So, I mean, what's
Speaker 1: gone on this week? We took last week off, as
Speaker 1: you guys don't know, um, but what has happened? Oh?
Speaker 1: I got stopped by the cops when I was canvasing.
Speaker 1: That was fun. That was fun. We were canvasing. I
Speaker 1: don't even want to say it was a pro Trump neighborhood.
Speaker 1: There was definitely a lot more Trump signs than I
Speaker 1: had seen in a lot of the places we had
Speaker 1: been at. But you know, we're walking through and I
Speaker 1: just had a feeling, you know, And then the next
Speaker 1: thing I know, we hear somebody and they're like, hey,
Speaker 1: can I talked to you guys around? It's like a
Speaker 1: loan cop. We're like, oh word. We I automatically was
Speaker 1: putting together what happened. But the ship that was the
Speaker 1: surprising part. Was like the three other dragon Neet squad
Speaker 1: cars that like pulled up, like the dudes popping out
Speaker 1: as if there was some ship already going on. So
Speaker 1: that was cool. I love that. Love getting a racially
Speaker 1: profiled while trying to just get people to vote. I mean,
Speaker 1: I don't even know if it was racially profile I
Speaker 1: think it was like straight up attempted murder, you know,
Speaker 1: because whoever called the cop, whoever called the cops, they
Speaker 1: saw us like talking to their neighbors before they called
Speaker 1: the cops. So it's not even like a situation where
Speaker 1: we were just like some sketchy black dudes and like
Speaker 1: okay talking to people. Yeah, the moment we rolled in,
Speaker 1: we were talking to people, you know what I'm saying.
Speaker 1: So they saw us talking and smiling and that we
Speaker 1: were handing out uh you know, literature and ship and
Speaker 1: you know, I'm pretty sure they in that neighborhood know
Speaker 1: who's the Biden people who's not, because it's not like
Speaker 1: we're knocking up not Biden people, but who's for we're
Speaker 1: knocking also who's not. And it's not like we were
Speaker 1: knocking on doors at random, you know what I'm saying,
Speaker 1: Like we're going to Yeah, we we, I mean our
Speaker 1: and we've been targeting low propensity Democratic voters. So folks that, like,
Speaker 1: according to their voting records are Democrats, but like don't
Speaker 1: usually get out and vote and like runoffs or special
Speaker 1: elections or things like that. Yeah, so that was whack. Yeah,
Speaker 1: I mean I've been through that before. But yeah, we
Speaker 1: did get a new kitten. Though we did get new
Speaker 1: kitten that's bringing some joy into the household. You know,
Speaker 1: doesn't replace eggs. I still miss eggs. And he's like,
Speaker 1: so you know that the surly face he's always had,
Speaker 1: he always looked mad, but then he kicked him up
Speaker 1: and like spin him around and flop his head and
Speaker 1: he would just like love it. And even though he
Speaker 1: looked mad a whole things like that, I still miss X.
Speaker 1: But you know, is adorable. He is. I'm sure he'll
Speaker 1: be big enough to be cause in ruck as while
Speaker 1: we're recording. And yeah, and I would like the world
Speaker 1: to know that his name Sinks are a combination of
Speaker 1: future Congresswoman Nita Turner and the fictional movie gangster Nino
Speaker 1: Brown from New Jack City. So we've both got to
Speaker 1: like do have part of our you know, nerdiness reflected
Speaker 1: in the cat's name. And there's mad incriminating pictures of
Speaker 1: me being sweet and adorable with the cat. Listeners, Listeners,
Speaker 1: check this out, mac love for this cat is so pure.
Speaker 1: We're just saying, such a grown ass man, this crumble
Speaker 1: at the feet of tiny. We can't let any of
Speaker 1: that imagery get out there. I'm a rapper, don't used
Speaker 1: to wrap this funny cat. Yeah, all these three credits
Speaker 1: done so Oh as if I had any street cred
Speaker 1: to begin with. But now that's gonna kill. That's gonna
Speaker 1: kill a little there was. Yeah, well, um, so what
Speaker 1: are we What are we talking about today? We're revisiting
Speaker 1: an interview that we did several months ago with an activist,
Speaker 1: an indigenous activist from New Mexico named La La june Um.
Speaker 1: I had a really insightful conversation with her about the
Speaker 1: ways that indigeneity influences her political organizing and worldview. And
Speaker 1: I just feel like, especially in the in like the
Speaker 1: wake of our recent conversation with Daniel Blackman about a
Speaker 1: Great New Deal, I thought these perspectives on the environmental
Speaker 1: injustice and you know, equally sustainability and land stewardship could
Speaker 1: be like a cool follow up for that. No, I agree,
Speaker 1: nout Um. We're also gonna be talking about how COVID
Speaker 1: does disproportionately affecting Indigenous communities. And for the music discussion,
Speaker 1: we've got a real dope crop of Indigenous Native artists
Speaker 1: that we're gonna check out. It also comes on the
Speaker 1: tail of a reason. Uh, I don't even want to
Speaker 1: call it snapoo, but our current Georgia Republican Senators Kelly
Speaker 1: Leffler and David Purdue came out with a strong statement
Speaker 1: in support of the name of the Atlanta Braves, as
Speaker 1: if there's nothing more important to be if you know,
Speaker 1: they're you know, going back and forth between science is
Speaker 1: the most important election of a lifetime. While meanwhile, taking
Speaker 1: a break from the campaign trail to staunchly stand behind colonialists,
Speaker 1: uh garbage. They put out a statement, this is a
Speaker 1: per CBS News. They said, we adamantly oppose any effort
Speaker 1: to rename the Atlanta Braves, one of our state's most
Speaker 1: storied and successful sport franchises. They said this on Monday,
Speaker 1: so this would have been last Monday when we took
Speaker 1: the week off, not on we are the Braves Georgia
Speaker 1: institution with the history spanning fifty four years in Atlanta,
Speaker 1: they are an American institution. I did not know the
Speaker 1: Atlanta Braves were this fucking important to Ship outside of
Speaker 1: baseball until I just read that statement an American institution.
Speaker 1: You know what else was a story in American institution,
Speaker 1: Uh Native tribes that like who this land belongs to
Speaker 1: thousands of years before we were and who were genocided
Speaker 1: by uh colonialist maniacs. But oh, let's let's not let's
Speaker 1: you know, make sure to put that aside. For the
Speaker 1: fifty four year history of the Atlanta Atlanta Braves, it's
Speaker 1: pretty much just right wing virtue signaling at this point.
Speaker 1: I mean, Ship, it's just reaching out to the you know,
Speaker 1: to whatever unactivated racist or left in Georgia. Like a guys,
Speaker 1: don't forget we don't think too much about Native Americans. Also,
Speaker 1: do you understand you here? Just in case you're mistaken
Speaker 1: thinking it's all about rack socialism and antiva what them engines,
Speaker 1: there's parity of themselves at this point. So um, anyway, Yeah,
Speaker 1: wherever you are, where you'rever, you're listening kick back. I'm
Speaker 1: about to light went up and we're gonna get into
Speaker 1: it after the job. And so something that I drew
Speaker 1: a lot from in my talk with Lather that you
Speaker 1: all are going to hear in a little bit UM
Speaker 1: was kind of thinking about the ways that the federal
Speaker 1: government's attempts to prescribe indigeneity kind of parallel and if
Speaker 1: it's sometimes impacted um, black people living in this land
Speaker 1: is well. And that led me to kind of do
Speaker 1: a little bit of research about what blood quantums are
Speaker 1: and you know, how they have impacted Native American communities
Speaker 1: as well as Black folks. Surprisingly, so if you're not
Speaker 1: familiar with the idea, um, blood quantums is this measurement
Speaker 1: of how much Indian Native American blood did you have
Speaker 1: in your body as a way of determining your rightful
Speaker 1: belonging to a tribe and duste how much the federal
Speaker 1: government you know, like how big, how big the tribe is?
Speaker 1: You know, whether or not you qualify for programs that
Speaker 1: are specifically for Native people's things like that. It can
Speaker 1: affect your identity, your relationships, and whether or not you
Speaker 1: or your children, um can become a citizen of your tribe. UM.
Speaker 1: So many Native nations, including the Navajo Nation and the
Speaker 1: Turnital Mountain band of the Chippewa Indians still use it
Speaker 1: as citizenship requirements, although among like American uh Native communities,
Speaker 1: there's a lot of disagreement about the ways that blood
Speaker 1: quantums kind of like contradicts or runs contrary to like
Speaker 1: their conceptions of what makes one native um. Some tribes accepted,
Speaker 1: others go with more of a linear lineal um determination
Speaker 1: of you know, if you belong to the tribe, and
Speaker 1: some others have sort of thrown out the metric entirely
Speaker 1: because it's just it's imposed upon them by the federal government,
Speaker 1: not it's not like something they even want. Yeah. Um,
Speaker 1: the Navajo Nation requires a minimum of Navajo blood, and
Speaker 1: Turtle Mountain requires a minimum of of any Indian blood
Speaker 1: as long as it's a combination with some Turtle Mountain. Yeah.
Speaker 1: So different tribes kind of do it in different ways,
Speaker 1: and ultimately it kind of restricts who can be a
Speaker 1: citizen of the tribe if you've got, for example, you know,
Speaker 1: nate Navajo blood. According to that tribes bloo quantum standards,
Speaker 1: if you have children with someone who has a lower
Speaker 1: blood quantum, maybe someone who is only an eighth Navajo,
Speaker 1: or maybe someone's not Navajo at all. Technically your children
Speaker 1: wouldn't be able to enroll as members of the Navajo nation.
Speaker 1: So the federal government, this is what it just gets
Speaker 1: really under my skin and find kind of creepy um issues.
Speaker 1: Was called a certified degree of Indian blood. There's a
Speaker 1: card similar to an ID card um that shows you
Speaker 1: know whether or not you are technically of a certain
Speaker 1: tribe and um. It's usually calculated using you know, your
Speaker 1: blood quantums calculated by using tribal documents, official tribal documents
Speaker 1: or government official um ortin sorry, so usually it's like
Speaker 1: a tribal official or government official that calculates it for me,
Speaker 1: for you. But one of the major problems with blood
Speaker 1: quantum is that a lot of times the people who
Speaker 1: were taking the federal taking the roles for the federal government,
Speaker 1: we're unfamiliar with Native ways of defining their own communities.
Speaker 1: And so you have people come in who would just
Speaker 1: look around, just look at folks and say you look
Speaker 1: pretty Navajo. U so I the white guy, UM say
Speaker 1: you're so Tho's actually former black slaves who are living
Speaker 1: as just fully like incorporated members of Indian tribes um
Speaker 1: who you know, when the government officials will come in
Speaker 1: and take the rules were they would take one look
Speaker 1: at them. I was like this, this Nigga is clearly
Speaker 1: a nigga um and so you are not of this tribe.
Speaker 1: And they would get excluded, even um and even those
Speaker 1: with mixed heritage if they were black in indiand if
Speaker 1: they look black, they would get um listed on the
Speaker 1: separate role. And so today the ramification is that they
Speaker 1: don't have the original. They don't have that original unrollly
Speaker 1: in their past, so they don't have enough blood quantum
Speaker 1: to be extended tribal membership, even though in every way
Speaker 1: cultural and social they might be fully incorporated into the tribe. Now,
Speaker 1: the one drop rule is similar to the one drop
Speaker 1: rules I think listeners would probably be more familiar with.
Speaker 1: But yeah, go ahead and tell them about them. Oh
Speaker 1: about the one So the one drop rule is measured
Speaker 1: by the amount of black blood that black people had
Speaker 1: in society, and that ensured that every person who had
Speaker 1: at least one drop would be considered black and would
Speaker 1: be covered under the would be covered under these discriminatory laws.
Speaker 1: And even in the earlier days, enslaves so yeah, this
Speaker 1: is a part of this legacy of the federal government
Speaker 1: needing to inscribe racial rules onto people, sometimes to provision services,
Speaker 1: but also in a certain sense to limit the scope
Speaker 1: of those services, because like, well, if we're able to
Speaker 1: whittle down the number of people we say are a
Speaker 1: part of this tribe, that means we don't have to
Speaker 1: ensure services to as many folks. Yeah. On the flip side,
Speaker 1: with African Americans, you know, if you have one drop
Speaker 1: of black blood, if we're able to like quantify and
Speaker 1: therefore categorize you racially, uh, then we can also we
Speaker 1: can discriminate against you. It's just this weird, this weird
Speaker 1: thing the federal government does. So Yeah, the same way
Speaker 1: that like, uh, one drop was enough to classify as
Speaker 1: black blood, quantum emerges a way to measure Indian this
Speaker 1: um and also serve as a way to ensure that
Speaker 1: Indians would literally breed themselves out of existence and read
Speaker 1: the federal government of their legal responsibility to uphold treaty obligations.
Speaker 1: And technically there are no longer members of the tribe
Speaker 1: because all of their descendants have married into people of
Speaker 1: other races and no one has high enough blood wants
Speaker 1: them to qualify as a member of the tribe. So
Speaker 1: it was all of this stuff like UM pushed by
Speaker 1: the federal government. So the actual tribes themselves had nothing
Speaker 1: to do with these determinations. I mean, some tribes, it
Speaker 1: sounds like, do it in different ways, but to me,
Speaker 1: it still seems like it was impos most upon them
Speaker 1: and it's something their own, uh sense of identity and worldview.
Speaker 1: It wasn't It wasn't like endogenous to these communities. There's
Speaker 1: one tribe I recall in my research that actually UM
Speaker 1: somewhere in Canada that did away with all sorts of
Speaker 1: lineal or blood quantum requirements entirely. Anyone can be a
Speaker 1: member of the tribe. They just said, anybody, you're in UM.
Speaker 1: And so it really varies from tribe to tribe. But UM,
Speaker 1: I just like you know, we were sure about hip hop.
Speaker 1: We talk about black issues a lot, but moments to
Speaker 1: sort of pause and consider the ways our struggles intersect
Speaker 1: and UM are impacted by similar vehicles of policy, like
Speaker 1: similar public policy vehicles through like federal, state and local governments. UM.
Speaker 1: I think it's always interesting kind of helps build solidarity.
Speaker 1: And so I found this way, I found this like
Speaker 1: really fruitful for like thinking more deeply about um, just
Speaker 1: like what our shared battles are and how we can
Speaker 1: sort of come together to fight fight off all these
Speaker 1: ways that people try to define who we are for us.
Speaker 1: Have you ever have you ever thought about or have
Speaker 1: you already like tried to look into what your native
Speaker 1: roots are? I mean, I'm I'm I'm aware of UM,
Speaker 1: I'm Native American. UM. I talked a little bit about
Speaker 1: this in my interview with Lila, But I grew up
Speaker 1: going to like pow wows on the reservation and other
Speaker 1: than that though not really participating in any ceremonies or
Speaker 1: learning about the culture whatsoever. But like, um, yeah, like
Speaker 1: every time I drive home, there's like, you know, the
Speaker 1: tribal we passed the tribal government office and like you know,
Speaker 1: reading the newspaper about the chiefs and what's going on
Speaker 1: with the tribe, and there you know, decision like legislation,
Speaker 1: decisions are making for the community. Uh. And I think
Speaker 1: it's really interesting and something I've grappled with a lot.
Speaker 1: It's an adult is that because of the one drop
Speaker 1: rule and things like this, And I guess as well
Speaker 1: to a lesser degree than was like, um obvious to
Speaker 1: me growing up or in my like I don't know
Speaker 1: political transformation as a young adult. Um uh an account
Speaker 1: of like the way that blood quantum has also worked,
Speaker 1: uh the one drop rules, so that like if you
Speaker 1: are like a little bit black, you're black. Doesn't matter.
Speaker 1: If you're Mexican doesn't matter, if you're Filipino, doesn't matter,
Speaker 1: if you are um whatever. Well, like if you got
Speaker 1: a little bit black, you're black. And so, like I've grown,
Speaker 1: I was raised a black person despite the fact that
Speaker 1: like my like grandfather was the chief of the tribe. Okay,
Speaker 1: so you're so that's so as far as your roots go.
Speaker 1: So your great grandfather was fully Native American. Yeah, I mean,
Speaker 1: I don't know. Well, I mean, and that's the thing, fully,
Speaker 1: what do you mean by that? Because like from everybody,
Speaker 1: everybody like, well, I guess what I would mean is
Speaker 1: like a pretty light skinned person, and like where I
Speaker 1: come from, everybody looks like me. Where it's like you
Speaker 1: would probably lump them into the category of black because
Speaker 1: of the way that the race is made of binary
Speaker 1: in the United States. But like we're all Native Americans
Speaker 1: and we're all members of the tribe, even though maybe
Speaker 1: there's some you know, some European American mix in, etcetera.
Speaker 1: But like it's more of a cultural um affinity and
Speaker 1: cultural affiliation than it is so like like well, well
Speaker 1: who was your daddy pure blood or anything like that.
Speaker 1: It's just about like we're a community and if you're
Speaker 1: from here, this is a part of who you are. UM,
Speaker 1: And so trying to nap our own sense of who
Speaker 1: we are as a people onto like this greater cultural
Speaker 1: um framework that that like just like it's tries to
Speaker 1: compartmentalize people in ways that just doesn't work. Um is
Speaker 1: the struggle and something I'm trying to learn how to
Speaker 1: resist as they get older, Like on my forms, trying
Speaker 1: to like, you know, check that I am Alti Native
Speaker 1: American because time I didn't, because that's not why people
Speaker 1: from the outside told me that I was when they
Speaker 1: look at me. Um. The basketball player Kyrie Irving a
Speaker 1: couple of years ago went to the Standing Rock Reservation
Speaker 1: to get in touch with his Sioux heritage. I guess
Speaker 1: his mother was born into the Sioux tribe before she
Speaker 1: was adopted, and he's been going on a little bit
Speaker 1: of a you know, finding his inner self journey the
Speaker 1: last few years and reconnecting with that part of his
Speaker 1: heritage seems to be doing the trick a little bit. Yeah,
Speaker 1: so and and and Lylon, Lylon and I talked a
Speaker 1: little bit about this in the episode in the interview,
Speaker 1: so hopefully for other for other people were interested in
Speaker 1: this for themselves. Um, I think you'll find this really
Speaker 1: insightful and hopefully helpful for you in your journey and
Speaker 1: reconnecting with your native roots. So let's actually go to
Speaker 1: the Leila interview right now and check that out. So
Speaker 1: this is my interview with Lela June, environmental justice activists,
Speaker 1: spoken word artists, and warmer candidate for house in the
Speaker 1: state of New Mexico. With forgiveness as my bow and
Speaker 1: my prayers as my animals pull them back and let
Speaker 1: go and fly like sparrows have ho So, Lyla, tell
Speaker 1: us a little bit about yourself, how you got here,
Speaker 1: and how hip hop and spoken word have played a
Speaker 1: role in your life. Well, I always wanted to share
Speaker 1: my message with the world as an Indigenous woman, because
Speaker 1: much of our story has never been told to the
Speaker 1: non native world in our own voice. And so I stopped.
Speaker 1: I stumbled upon spoken word when I was in high school, um,
Speaker 1: and I won a bunch of national poetry slams and
Speaker 1: things of things like that. And hip hop, of course
Speaker 1: is uh an incredible tool that I'm forever indebted to
Speaker 1: the African American population, and a lot of marginalized communities
Speaker 1: are indebted to the African American population for giving us
Speaker 1: that tool to not to elevate their communities, but they
Speaker 1: gave it to many marginalized communities to help us elevate
Speaker 1: our communities as well. And so it's been a real
Speaker 1: joy to use these tools also as a musician with
Speaker 1: my guitar and singer songwriter to elevate my my story
Speaker 1: so that we can increase visibility for indigenous peoples and
Speaker 1: our struggles. Can you talk a little bit about your
Speaker 1: earliest exposures to hip hop? Wow? Well, I think my
Speaker 1: earliest exposures to hip hop and I don't know if
Speaker 1: i'd call it hip hop, but was mainstream pop music, uh,
Speaker 1: And I never really resonated with that because a lot
Speaker 1: of it was degrading women and and encouraging what I've
Speaker 1: viewed as unhealthy things, and so I've never really understood
Speaker 1: that hip hop was more than just a tool of
Speaker 1: oppression that if you used it correctly, it could be
Speaker 1: a tool of liberation. And so once once I discovered that,
Speaker 1: I think the first person I don't know if you
Speaker 1: know Blackly just, but he was probably the first person
Speaker 1: who opened my eyes to how this UM tool could
Speaker 1: be used to elevate all people. Yeah. Yeah, I had
Speaker 1: a similar journey with hip hop as a young person,
Speaker 1: kind of not really identifying with it when I was
Speaker 1: an adolescent because of its misogyny and in its mainstream incarnations,
Speaker 1: and later finding artists that were inspiring that UM kind
Speaker 1: of brought me around to see how it could be
Speaker 1: used as a tool proliberation. So I feel you a
Speaker 1: lot on UM, I'll feel you a lot on that. UM.
Speaker 1: Do you see an advantage to using hip hop in
Speaker 1: particular to get certain message and points across more effectively
Speaker 1: than in other medium's? Absolutely? Um. Well, you know we
Speaker 1: learn our A B c's through song, right, because when
Speaker 1: you're learning something through song and rhythm, you remember it
Speaker 1: much more easily. I remember learning songs when I was
Speaker 1: very very young, and I still remember them as a
Speaker 1: thirty year old woman. And I remember commercials. You know,
Speaker 1: industries used that against us, and they get us to
Speaker 1: member arize their slogans and the names of their brands
Speaker 1: with song, you know. And so we can utilize song
Speaker 1: too and rhythm to translate messages to people that they
Speaker 1: can keep, that they can remember, that they can carry
Speaker 1: with them throughout their lives. And as a Denay woman,
Speaker 1: as an indigenous woman or as some people call it,
Speaker 1: Native American woman, which we think that term is problematic,
Speaker 1: but um, yeah, all of our are. A lot of
Speaker 1: our cultural knowledge was passed down to generation and generation
Speaker 1: through song, and so our wisdom and our way of
Speaker 1: life was encoded in song. And so I think hip
Speaker 1: hop is another iteration of the natural human inclination to
Speaker 1: share information via song, and I think it's incredibly effective. Yeah, absolutely, Yeah.
Speaker 1: I think that the way that song can kind of
Speaker 1: act as a mnemonic in a certain sense for making
Speaker 1: a message become embedded in your mind is really powerful too.
Speaker 1: And as I think a lot of my dariences with
Speaker 1: performing also helped prepare me for speaking out for public service.
Speaker 1: Do you feel the same about your the linkages between
Speaker 1: your music experience and your experience of public service. Now,
Speaker 1: you know, that's a very interesting question that I haven't
Speaker 1: thought about, but now that I reflect on it, absolutely,
Speaker 1: I mean getting in front of crowd after crowd after crowd,
Speaker 1: starting at age fourteen as a spoken word artist, you
Speaker 1: really learned to soak up the nervousness and the awkwardness
Speaker 1: and the fear that comes with public speaking and and
Speaker 1: metabolize that that raw, energetic moment where you everyone is
Speaker 1: hanging on every word you say, and you turn that
Speaker 1: from a place of fear and doubt into a place
Speaker 1: of beauty and even even control to a certain extent,
Speaker 1: and leveraging that control with a lot of integrity and
Speaker 1: gentleness to the crowd. So that UM as a spoken
Speaker 1: word artist and as a musician who's spoken in and
Speaker 1: crowds of anything from twenty people to uh six thousand people,
Speaker 1: UM recently did a speech at the um My First Arena,
Speaker 1: you know, and so we're we're in that situation where
Speaker 1: we have that experience and that doesn't daunt us. And
Speaker 1: so now that you think about it, I think that
Speaker 1: absolutely helps and and helps me kind of own the stage.
Speaker 1: Throughout the campaign trip, I've struggled a lot as I've
Speaker 1: come to become an adult and realized how little I
Speaker 1: know about my native heritage, despite the fact that like
Speaker 1: growing up it was symnthathized to me that like we
Speaker 1: did have this part of us, but like my parents
Speaker 1: didn't pass down to me those traditions, like figuring out
Speaker 1: how to get back in touch with my roots, get
Speaker 1: back in tou touch with my culture, especially living away
Speaker 1: from our lands. Now my people are from North Carolina.
Speaker 1: I'm here in Georgia, and so having that physical distance
Speaker 1: between like the tribal lands and like myself now, like
Speaker 1: what is it what would you say to someone like
Speaker 1: myself that you know, I given given the way at
Speaker 1: race works in America and like the one drop rule
Speaker 1: and the binarization of race, have grown up thinking, you know,
Speaker 1: myself as African American, Like, what would you say as
Speaker 1: would be my first steps into recovering my ancestral identity. Well,
Speaker 1: I think you need help from people like me who
Speaker 1: quote unquote look native and quote unquote are our native
Speaker 1: and are are connected to our roots. We need to
Speaker 1: validate people's indigenous identity, and we need to say we
Speaker 1: need to give people permission to say yes, claim that
Speaker 1: because all of this uh politics of oh well you're
Speaker 1: not you're not really native you're just a thirty sixth
Speaker 1: Cherokee that needs to go because people are Native and
Speaker 1: if we block them and shame them from claiming that,
Speaker 1: then they don't even need to do genocide on us.
Speaker 1: We're doing it to ourselves. We do it to each other.
Speaker 1: And so it's very important, I think, for my folks
Speaker 1: who kind of have the brown's in and the brown
Speaker 1: eyes and the brown hair and and we still know
Speaker 1: the songs and the ceremonies, etcetera, to really look at
Speaker 1: our counterparts who are not just African American, but also
Speaker 1: those who look white, and say, listen, we want you
Speaker 1: to honor who you are, and we need you to
Speaker 1: honor who you are because that's the only way we're
Speaker 1: going to get out of this mess. So that's number.
Speaker 1: What Number two is, um if no one gives you
Speaker 1: permission to claim it, just go on and claim it yourself.
Speaker 1: We don't need someone's permission to claim it. To know
Speaker 1: who you are and and take that, take hold of that.
Speaker 1: And number three is be sensitive to place. You know,
Speaker 1: if you're in Georgia now, then you are in the
Speaker 1: homeland of a different nation and that's okay. And so
Speaker 1: find the nation who you are standing on their land,
Speaker 1: which in your case they might be relocated to Oklahoma,
Speaker 1: but nevertheless, there's always repatriation work going on where they're
Speaker 1: giving land back to indigenous peoples and if there isn't,
Speaker 1: become a part of that. And my personal feeling is
Speaker 1: wherever land you're standing on, uplift the nations who used
Speaker 1: to take care of those lands, because those are the songs,
Speaker 1: those are the ceremonies, those are the traditional ecological knowledge
Speaker 1: bases that are suited to that specific biome, that specific
Speaker 1: ecological context, and those are the ones who have the
Speaker 1: answers of how to become sovereign in terms of food
Speaker 1: security right there in that place. Yeah, that's really valuable.
Speaker 1: I appreciate it from a personal from a personal place. Um,
Speaker 1: I'll definitely keep all of that mind as well as
Speaker 1: in my policy making and thinking about repatriation and like
Speaker 1: what that might look for us, look like for us
Speaker 1: as a local government. Thank you for all the work
Speaker 1: you do, and again, thank you for honoring your indigenous ancestry.
Speaker 1: It's been really fun to be a part of supporting that.
Speaker 1: I lived in Alabama for about a year once and
Speaker 1: all the people I met were indigenous from some community somewhere.
Speaker 1: Most of them, i'd say a good whether they look
Speaker 1: black or they look white. We're a lot of us
Speaker 1: are shirring that. And so my last message I'll just
Speaker 1: leave us with is, you know, please honor that and
Speaker 1: and research that and and give yourself permission to carry
Speaker 1: that with you wherever you go. Okay, great, all right,
Speaker 1: Well I know where to find you. I'm following you.
Speaker 1: I just bought your album, uh to the people's knowledge
Speaker 1: on band campus, that cloud Instagram, it's just Lila June Twitter.
Speaker 1: It's Lila June for in Him And yeah, thank you
Speaker 1: so much for having me. This is a very interesting
Speaker 1: and beautiful conversation, and I hope it inspires many many
Speaker 1: listeners out there, whether they're you know, seasoned politicians or
Speaker 1: everyday citizens like us, you know, to stand up and
Speaker 1: and run for office and know and believe in yourself
Speaker 1: that you're completely worthy of doing so. Thank you so much.
Speaker 1: Have a great rest of your day. All right, thanks
Speaker 1: for your time, guys. Bye, just right now. As with
Speaker 1: like a lot of other aspects of society, one of
Speaker 1: the clearest ways to see the inequalities and hardships that
Speaker 1: face indigenous populations is through the COVID lens. Now it's
Speaker 1: well known that people of color face greater greater risk
Speaker 1: than others from the deadly virus, and that risk only
Speaker 1: increases with Indigenous folk. We came across a really dope
Speaker 1: article in The Atlantic by University of Oregon history professor
Speaker 1: Jeffrey Ostler, titled Disease has Never been Just disease for
Speaker 1: Native Americans. It references virgin soil epidemics, which is a
Speaker 1: theory popularized by Jared Diamonds, Guns, Germs, and Steel that
Speaker 1: when Europeans arrived in the Western hemisphere, they brought diseases,
Speaker 1: particularly things like smallpox and measles, that Indigenous people had
Speaker 1: never experienced before. Because we had no immunity to these diseases,
Speaker 1: the resulting epidemic took the lives of or more of
Speaker 1: the native of population throughout the America's However, new search
Speaker 1: has shown that centuries after the Europeans came post contact,
Speaker 1: effects of diseases devastated indigenous peoples, not because of the
Speaker 1: lack of immunity, but due to the conditions created by
Speaker 1: the Europeans and US colonialisms. It made commute native communities
Speaker 1: more vulnerable to this, The article goes on to state
Speaker 1: to understand how dire the COVID nineteen the situation is
Speaker 1: becoming for these communities. Consider the situation and folding for
Speaker 1: the Navajo Nation people with homelands in Arizona, New Mexico,
Speaker 1: and Utah. As of a sixty infections and fifty dats
Speaker 1: have been reported among the Navajo reservations a hundred and
Speaker 1: seventy thousand people a mortality rate of thirty thousands. Only
Speaker 1: six states have a higher per capita toll. That's nuts, yeah, um. Now,
Speaker 1: part part of what making what makes combating COVID so
Speaker 1: difficult UH are the ongoing effects of colonialism. So the Navajo,
Speaker 1: they already have a high incidence of conditions like diabetes, hypertension,
Speaker 1: lung disease that increase their chances of getting gravely ill
Speaker 1: from the virus. That in the lack of access to
Speaker 1: clean water, hand sanitizer, hospital beds, and medical personnel. It
Speaker 1: all helps like spread and compact and compound the whole situation.
Speaker 1: Racial misclassification and exclusion of Indigenous communities from data sets
Speaker 1: and analysis that are used to make public health policies
Speaker 1: also play a role in this. So Trump appropriated ten
Speaker 1: billion dollars to travel governments after initially resisting but um
Speaker 1: as of now, the Treasury Department tasks but distributing these
Speaker 1: funds has failed to disperse them properly. The CDC initially
Speaker 1: denied tribal epidemiology centers, including the Urban Indian Health Institute,
Speaker 1: access to data about testing and confirmed to COVID nineteen cases,
Speaker 1: even though it was making those data available to states.
Speaker 1: Data collected by tribes, local and state health departments, and
Speaker 1: national agencies are also often inconsistent. The social demographer for
Speaker 1: the University of California and Los Angeles and citizen of
Speaker 1: the Northern Cheyenne Nation, Desis Rodriguez Lone Bear. He said,
Speaker 1: for so long data has been used against our people.
Speaker 1: For example, the U S Census, which begins seventeen ninety,
Speaker 1: excluded American Indians until eighteen sixty and didn't count those
Speaker 1: living on reservations until the nineteen hundreds. The census data
Speaker 1: was then used to justify the invasion of settlements and
Speaker 1: supposedly empty land. And so I feel like again we're
Speaker 1: saying this like this, this uh eurocentric colonialist desire and
Speaker 1: impulse to quantify things and to reduce things into data
Speaker 1: and to like, uh, to be able to you know,
Speaker 1: put things on a fucking biograph as used implicitly as
Speaker 1: a tool for the destruction of people who fall outside
Speaker 1: of that, who don't who don't subscribe to those world views.
Speaker 1: And then if you go off of like the logic
Speaker 1: of blood quantums, it's like, as folks continue to marry
Speaker 1: outside of their tribes or you know, reduce those quantifiable
Speaker 1: like that quantified aple indigenuity among their descendants, are fewer
Speaker 1: and fewer people that technically count as stative American And
Speaker 1: so this thing we're like, oh, you know, since this
Speaker 1: data were used to justify the invagement and settlement of
Speaker 1: these lands because they were supposedly empty, it's like, well, also,
Speaker 1: there's no one to worry about because there are fewer natives,
Speaker 1: because folks, because because according to this uh measurement, there's
Speaker 1: just fewer people that count as members of the tribe.
Speaker 1: And so there's all these ways that like so it's
Speaker 1: like all backhanded, sneaky ship to get out of what
Speaker 1: they owe. There is like sneaky genocide. Damn a whole
Speaker 1: a new flavor genocide, the sneaky brand. Ohleness generess. Okay,
Speaker 1: I'm so sorry. I descride the fact that I like
Speaker 1: grew up around Native cultures in you know, rural North Carolina.
Speaker 1: A watershed moment for me and my sense of solidarity
Speaker 1: with indigenous movements for land protection and tribal sovereignty. Uh
Speaker 1: and for many people UM was the Dapple protests back
Speaker 1: in Yeah, um and so uh. A number of hip
Speaker 1: hop artists also were a part of that movement. UM.
Speaker 1: At the height of standoff between protesters and security police
Speaker 1: forces over the Dakota Access Pipeline, a collection of artists
Speaker 1: in public figures, most of whom are native UM released
Speaker 1: a song and video titled Stand Up, Standing Rock and
Speaker 1: Support of the Movement UM. It was organized by Black
Speaker 1: Eyed Peas or no. It was organized by Taboo of
Speaker 1: the Black Eyed Peas who has sho showny heritage, and
Speaker 1: the song was to promote awareness as well as stand
Speaker 1: as an anthem for Indigenous people across the country. So.
Speaker 1: Some of the artists featured on the track are Flute,
Speaker 1: m c One, Djesus among others. And we're going to
Speaker 1: be checking out a song from Jesus later. So UM.
Speaker 1: From what I gathered from what I was seeing there.
Speaker 1: The most that I could find was like Chance the
Speaker 1: Rapper and some other celebrities. I mean, there were some
Speaker 1: celebrities who were commenting about it, but as far as
Speaker 1: some hip hop ship goes, I think Chance the Rapper
Speaker 1: might have commented on it, but there wasn't too much
Speaker 1: noise being made from the non indigenous rap community. And
Speaker 1: that's a problem. I mean, yeah, we're like we are
Speaker 1: stolen people on stolen land. Like we're all subjects to
Speaker 1: colonialism and our cultural arrature and subjugation, and like we
Speaker 1: got a band together and fight back. I mean, like
Speaker 1: the same people that are telling us to go back
Speaker 1: to Africa, it's like you should go back to you know, man,
Speaker 1: like like we all I don't know, I just feel
Speaker 1: like we all got to get free and so like
Speaker 1: getting Native folks their sovereignty back, like and also you know,
Speaker 1: getting Actually this is something we weren't even gonna get
Speaker 1: into the show. But like there was this woman that
Speaker 1: ran for Congress in Georgia's sixth district by the name
Speaker 1: of Brenda Lopez, who, when asked on a endorsement questionnaire,
Speaker 1: I think for like our revolution or something. Um if
Speaker 1: she's reported reparation. She was like, yeah, as long as
Speaker 1: it includes Native people. They literally had never thought about
Speaker 1: that before. Her Land back is like a movement one
Speaker 1: that I need to learn more about, frankly, but like
Speaker 1: the idea of like the the other forms of loss
Speaker 1: that these folks have incurred, and um, thinking about what
Speaker 1: that means in terms of giving, you know, repairing then
Speaker 1: reparating that. Uh, you know, it makes sense to me.
Speaker 1: It makes sense what that looks like and whether or
Speaker 1: not there is a strong movement for that, like in
Speaker 1: in the in in business communities, Um, what do you
Speaker 1: think down to fight together? I'm going to have you
Speaker 1: back to get your representations too, Like let's do this,
Speaker 1: Like in the hypothetical situation, let's say that it was
Speaker 1: like the government was like, all right, we are going
Speaker 1: to spend the next like three or four years setting
Speaker 1: up the infrastructure to where we can repay some some
Speaker 1: form of restitute of reparations to the Native American community.
Speaker 1: Like do you think that that would open up the
Speaker 1: floodgates for I don't mean floodgates in a bad way,
Speaker 1: but I just mean do you think that would start
Speaker 1: that would like start a new era of Um, I
Speaker 1: guess this reconciliation the right word for it. But do
Speaker 1: you think that like black reparations would be next there,
Speaker 1: American descendants of slave reparations would be next. And then
Speaker 1: like with the domino effect happened in the crackn Be released. Yeah,
Speaker 1: you know what I honestly think would happen if they
Speaker 1: started talking about reparations for indigenous people. Black people would
Speaker 1: torpedo it. Damn. I kind of think you're ready, we
Speaker 1: would go. We would all finding into each other about
Speaker 1: who should get it first, should get it first, and
Speaker 1: the you know, all this quantifying of who we are
Speaker 1: racially based on the one drop and has been so
Speaker 1: effective and in the ways that in the media and
Speaker 1: in our discourse we talk about race has been so
Speaker 1: so effective in dividing us. Like I can't even blame
Speaker 1: people who are wanting to fight each other, because like
Speaker 1: that should have been programmed from on high to the
Speaker 1: point that it's straight up weaved into the fabric of
Speaker 1: the culture. That's by design, Because if we didn't know,
Speaker 1: if we come together, they're fucked. If all of us,
Speaker 1: if the white working class and the gays and all
Speaker 1: of the immigrants and the indigenous folks and we banded
Speaker 1: together and rose up. They would be fucked well, didn't
Speaker 1: want that, so they're like, well, you know, and with that,
Speaker 1: let's uh, let's talk some RAPPI rap rap ship. Let's
Speaker 1: get into the music. So the first rapper up is
Speaker 1: jjesus Uh. He is a Indigenous rapper who's a member
Speaker 1: with the First Nation's Tribe. He's an activist in Calgary, Alberta.
Speaker 1: He gained a good deal of notoriety with the release
Speaker 1: of his two thousand and fourteen album Indian war Path.
Speaker 1: And this is his track war Path. Let's check it
Speaker 1: out and head slide alone and then me let's stab
Speaker 1: funk just through the strongest a death in Genesi. I think, like,
Speaker 1: for me, like the cool thing about it is, I
Speaker 1: like how he's going in about like his culture and
Speaker 1: his heritage and his pupil and ship. But stylistically, stylistically,
Speaker 1: he's doing it as if he was like rapping his set,
Speaker 1: you know what I'm saying. So it's like if you're
Speaker 1: listening to like a rapper who's like a like heavy
Speaker 1: like crip rapper or something like that. Like the way
Speaker 1: that they would be going off for their crew is
Speaker 1: like how he's like going in for his tribe and
Speaker 1: ship in the song I really did that. Yeah, It's
Speaker 1: it's equal parts like commentary on the oppressive conditions that
Speaker 1: they have to deal with as well as like celebration
Speaker 1: of like the arrowheads and the buckskins and the in
Speaker 1: the faith painting and the head dresses and like does
Speaker 1: it does? It does in so many way It's like
Speaker 1: perfectly fit the mold of like modern American hip hop,
Speaker 1: like win sense of like analysis and uplift of like yo,
Speaker 1: while people out here k eat but like we're looking
Speaker 1: at in the real Yeah, I would really admire that. Actually,
Speaker 1: well ship, I mean there's the next one kind of
Speaker 1: takes that concept that you just brought up and kind
Speaker 1: of takes it to the next level. This is um
Speaker 1: by the Snotty Nose rez Kids. This is a track
Speaker 1: called Bougie Natives. Now. The Snotty Nose Red res Kids
Speaker 1: are another kid Nadian group there from the First Nation
Speaker 1: as well. They're hip hop duo composed of Hasler Rapper,
Speaker 1: Young d and Young Tribes. Yeah, they're currently banks in Vancouver.
Speaker 1: He's not the tych movie spelled the Spirit Live Me
Speaker 1: since I was, I mean I love it because like
Speaker 1: the visuals, like you've got all these different kinds of
Speaker 1: people in like in native dress. Some folks look more
Speaker 1: like like typically North American fancy. There're thing going on,
Speaker 1: and they facially look different with regards to the variety
Speaker 1: of different ways to look native like condition to dress.
Speaker 1: I just think that it's really dope representationally because like
Speaker 1: it's not you know, the last video it was sort
Speaker 1: of like there riding horses, they're hanging out in front
Speaker 1: of a h t P. They're like, you know, sator
Speaker 1: of the fire. There's a lot of like there's a
Speaker 1: lot of like ancient uh Native like references and ship
Speaker 1: like the arrowhead and word. But like, you know, it's okay,
Speaker 1: Like I feel like this video is giving license to
Speaker 1: like yo, it's I if you're indigenous and also being
Speaker 1: part of the modern world, you're you're gauge where your gauges,
Speaker 1: and you're you know, like making your tea in a
Speaker 1: little can X boiler thing. I don't know what those
Speaker 1: things are called, you know, I mean listeners, I know
Speaker 1: you know what I'm talking about. I know what you're
Speaker 1: talking about. That. I also, as a linguist, really enjoyed
Speaker 1: what I would. I what I think was like native slang. Yeah,
Speaker 1: I think he was putting a lot of native slang
Speaker 1: and even just some like native words were dispersed through
Speaker 1: the verse and stuff like that. Like he was saying,
Speaker 1: he kept referencing Nietzsche and then he said Netzi please.
Speaker 1: Yeah that made me chuckle. Yeah, Yeah, that's a cool
Speaker 1: it's a cool mixture. I love it when it's gonna
Speaker 1: sound fucked up. But I'm not a linguist like you,
Speaker 1: so I can't word it the same way. But I
Speaker 1: like it when hip hop is appropriated correctly into different cultures,
Speaker 1: you know what I'm saying, Because it's like I don't know,
Speaker 1: it's just like that's just like me that either there's
Speaker 1: certain sorts of like ways of appropriating it into different
Speaker 1: contexts and not even I know the term appropriation is neative,
Speaker 1: different ways of like you know, remixing. I mean hip
Speaker 1: hop it's all about remixing things, and so there's certain
Speaker 1: ways to appropriate to to remix cultural conventions while like
Speaker 1: honoring and like while showing that you are like well
Speaker 1: versed in them. Yeah, exactly what I mean. Like there's
Speaker 1: there's appreparation where it's like you clearly don't know what
Speaker 1: you're talking about exactly. I never felt the preparation was like,
Speaker 1: oh no, you fucking no what what it's good? You
Speaker 1: know me? Or it's like, oh, you remixing ship and
Speaker 1: you clearly love the craft like you know me and
Speaker 1: you know the type of hip hop that I just
Speaker 1: generally listened to for leisure, like the sort of stuff
Speaker 1: that I'm into personally. So that song was definitely a
Speaker 1: bit a bit lighter than the usual ship that I
Speaker 1: like to listen to. But I never felt like I
Speaker 1: was in the hands of posers while it was on.
Speaker 1: You know what I'm saying, Like, the beat is jamming,
Speaker 1: the flow is solid, and it's just like when you
Speaker 1: when you use hip hop to like empower yourself and
Speaker 1: your own identity. I think that's when hip hop is
Speaker 1: like truly like at its peak, you know what I'm saying.
Speaker 1: And they just owned that ship. So I love that.
Speaker 1: That was the dope. Our last song is from JB
Speaker 1: the first lady who helped found the Indigenous hip Hop
Speaker 1: Collective in East Vancouver. There was a key part of
Speaker 1: the growing force of Canadian Indigenous women who are using
Speaker 1: hip hop to standing their power JB. The First Lady
Speaker 1: has songs about suicide and murder of Indigenous women, which
Speaker 1: is a huge issue, know um, particularly in Canada, missing
Speaker 1: and murdered Indigenous women. Like it's just like incredibly disproportioned
Speaker 1: and not being taken seriously by the Canadian government. But
Speaker 1: listens her song still Here. It's truth baden coobiden and shading,
Speaker 1: but you're here. That shows I I really think that
Speaker 1: that is an effective use of a song to bring
Speaker 1: like awareness to a particular issue. Like the refrain of
Speaker 1: the hook is crazy, ye know, the hook is crazy
Speaker 1: and like the whole like it again, like remixes the
Speaker 1: hip hop traditions of like of of critique, but like
Speaker 1: a sense of resilience at the same time, where she's
Speaker 1: like we're still here, drinking water. They are here, we
Speaker 1: have missing mothers and others, but like we still here,
Speaker 1: Like that is the hip the hip hop is ship.
Speaker 1: I never heard, Like there really is no difference in
Speaker 1: the sentiment that she's getting across, like we ain't go
Speaker 1: with nowhere, we go nowhere, same same ship, you know,
Speaker 1: I know, I know that, Like it's gonna sound like
Speaker 1: this is somewhat sexist or something, but I really mean
Speaker 1: this in a purely like a purely craft way, and
Speaker 1: not because they're both women, but her cadence really gave
Speaker 1: me a no name five in the best way, and
Speaker 1: that super unpredictable, like she doesn't have to adhere to
Speaker 1: any sort of like prescribe sense of meter or yeah,
Speaker 1: like or like, I feel like Lila's flow is like
Speaker 1: that too, went in it just did her thing. Doesn't
Speaker 1: Lilas flow feel like it's like that too? Yeah? No,
Speaker 1: that was that was dope. Um, we have one more
Speaker 1: that wasn't the last one. We do have one more
Speaker 1: that I want to get to. This last joint is
Speaker 1: by lightning Cloud. There's a track walk Alone Now. Lightning
Speaker 1: Cloud is an l A based native hip hop duo
Speaker 1: consisting of Christie Lightning and MC red Out. I've known
Speaker 1: about red Cloud for years, Like as a freestyler, he's
Speaker 1: he you know, he's put out some videos that definitely
Speaker 1: from cats who freestyle in battle and ship like that.
Speaker 1: You know, he's definitely has attention to those cats. But
Speaker 1: I didn't know that he was in this group and
Speaker 1: what type of music he made outside of that scene
Speaker 1: in that context. So here's walk Alone. My mom like yo,
Speaker 1: that that beat fucking knacks the vocal intonation like his
Speaker 1: his vocal styling because they're just ill. It reminds us
Speaker 1: of a friend of ours, friend of the show zero.
Speaker 1: But yeah, they have a similar I don't even I
Speaker 1: think it's not even necessarily the cadence, but it's the voice,
Speaker 1: like they're they're coming from the same register. Whisper. Yeah,
Speaker 1: it's like that, that whiskey and cigarettes voice. I don't
Speaker 1: even think. So she smokes Tom Waits was from like
Speaker 1: you know Thompton. Yeah, that's a good one. Besides, she's
Speaker 1: gonna love that ship. But no, that that song was dope.
Speaker 1: It seemed to be like sort of almost a p
Speaker 1: s A about homelessness. And from what I could tell
Speaker 1: from the video was was that Las Vegas look like
Speaker 1: Vegas to me. But yeah, it could have been l
Speaker 1: a that could have been good around that is true. Well,
Speaker 1: before we wrap it up, I do just want to
Speaker 1: give like a little honorable mentions list of some other
Speaker 1: indigenous hip hop artist just because we don't have enough
Speaker 1: time to go through everybody to do a snippet of everybody,
Speaker 1: but shout out you guys should check out deaf One
Speaker 1: Helen Back, West Coast Grizz Superman um an illustrated mess
Speaker 1: uh phrase complexity. Lots of fresh Indigenous artists out there
Speaker 1: for you all to check out. But that's gonna wrap
Speaker 1: it up for us this week. I think we are
Speaker 1: going to close this off a little bit more of
Speaker 1: a special way since you guys hear us enough. Instead
Speaker 1: of us giving you guys that wraps the close off
Speaker 1: the show, We're gonna bring back Lila June to do
Speaker 1: one of her acapella pieces for y'all. And so Nope,
Speaker 1: I'm super excited for y'all. Hear it, yo hit us? Yes? Okay, Um,
Speaker 1: hopefully my beatbox doesn't sound weird in this little microphone. Um.
Speaker 1: We were all given sacred duties to this land. Take
Speaker 1: care of Mother Earth, and she will help you understand
Speaker 1: that everything we need is in the palm of her hand.
Speaker 1: No need to drill, mind, conquer or extract. With faith
Speaker 1: in the Creator, we will blaze a brand new path
Speaker 1: when we let go a through the greed turns into
Speaker 1: left unity of all people. That is what we're after.
Speaker 1: I'm cruising down the Red Road with sweet grass on
Speaker 1: my dashboard. Used to drug and drink but now I'm sober.
Speaker 1: Now I'm faster, sharp as attack. He told me, can't
Speaker 1: hold me back now. Yeah, I just want to build
Speaker 1: a new world for my children with love, prayer and unity.
Speaker 1: This nation is rebuilding up from the ash of genocide
Speaker 1: and division. Red, black, yellow, white, as one. That's the vision.
Speaker 1: Every race participates in this new beginning. Sacred is the masculine,
Speaker 1: and sacred is the feminine, infinite, indigenous, continuous, deliberate. Nothing
Speaker 1: can stop the people once they got their intentions that.
Speaker 1: Some people say that the land can be owned. Trip
Speaker 1: Some people say that the land can be owned. But
Speaker 1: deep in our hearts, we know that isn't so, because
Speaker 1: we don't even own this flesh, show this bone. No,
Speaker 1: we can't take it with us on the soul's journey home. No,
Speaker 1: the only thing we own is the lessons that we
Speaker 1: know when we wake from the slumber to remember we
Speaker 1: are one, one beautiful people, under one beautiful son. We
Speaker 1: must also release all claims to the earth, because she
Speaker 1: don't belong to us, should we belong to her? That
Speaker 1: is Dope super Fresh, Thanks for tuning in on'm Lingua Franca,
Speaker 1: I'm dope knife, and we are waiting on reparations for
Speaker 1: our native brothers and sisters too, So hurry out and
Speaker 1: see y'all next week. M hmm. Waiting on Reparations as
Speaker 1: a production of I Heart Radio. Listen to Waiting on
Speaker 1: Reparations on the I heart Radio app, Apple Podcasts, or
Speaker 1: wherever you get your podcasts.