All language subtitles for The.Eternal.Song.2025.1080p.WEBRip.x264.AAC-[YTS.GG - YTS.BZ]ENG

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— We were co-creators.

We moved
with the creation energy.

We have been on the Earth
many, many times,

until someone said,

"Here, this is the place."

And we all see

this is in the
middle of an ocean.

With our breath, we blow

on the ocean,

and the land comes from beneath.

We go on to the land
and we take the stone

and we crush it in our hands,

and we throw it into the wind.

And the plants begin to grow.

And we take our fingers
and we put it in the stone,

and we make a line.

And the rivers begin to flow.

We are so busy

making and creating

a perfect place

in the middle of nowhere,

until someone said,

"I love this place.
I want to live here."

But someone else said,
"You cannot do this.

To live here, you must be
of flesh and bone."

And he said, "I don't mind

to be flesh and bone."

And then,

we awoke.

— We see... a place

of lights and darkness
and colors and

slowly, slowly coming into

the flesh and the bones,

we notice that we are moving,
we are moving.

A part of our vision opens,

and we see that
we are on the ocean

and we say, 'Oh,'

So we put our hands
in the water

and we feel the water
for the first time.

Ah! It is so warm!

And we look ahead of us

and we see a light.

It almost says to us,

— Come, come, come to the light.

I breathe the air for the first time,

and I cry.

— You see a plant,
the plant sees you,

recognizes you,

knows that you are family.

When you see a rock,

this rock has been there

before humans.

They have seen us grow

here on Earth,

evolve into what we are today.

— Ko au ko te whenua, ko te whenua ko au

I am the land,
and the land is me.

We are the land.

The placenta is what we call
Te Whenua... the land.

You come from the placenta,

and then you will
come onto the land,

and you'll be taught
on that land,

and you will die on that land,

and you will return to that land.

— Creator, Holy Mother Earth,

holy people all around, it's me,

and I'm coming before you on this holy day,

reaching out to you,
reaching out to my ancestors,

reaching out to the
ancestors to come.

May I ask that you be
the ones to speak here.

Show us the truth,
show us what real love is,

and may all the stories

serve to show us

the way forward.

I'm reaching out
to the ancestors to come,

I just ask you to,

to call out to us
and to sing to us,

because we're headed your way,

walking that beautiful,

beauty way pathway.

Let this storytelling
be a part of that.

All my relations.

— Growing up on our territory,

it was freedom.

Our chiefs and our
elders have always said

that you must know the land

like you know
the back of your hand.

If something is
happening on the land,

you should be able to feel it,

on your skin, on your body.

We're a matriarchal society,

without mothers
we wouldn't exist.

We call this planet
Mother Earth.

That should tell you something.

— The land to us is

not something different from us.

The land is me, the land is us,

and we are the land.

From time immemorial,

we've lived with wildlife.

We've accommodated them
in our cultural system,

in our clan system.

Each and every
clan has wildlife.

Of course, we are
brothers and sisters.

— Our landscape told our stories.

We would see
the mountain ranges,

we would see the rivers,

we would see the trees,

that hold it all together.

In Australia,
we call them songlines,

and they would help us
navigate across the landscape.

So if you know your songs,

then you know your country.

And if you know your
country, you're never lost.

Everything has a story.

Every behavior,

every tree, every bird,

every plant, every animal.

And all of those
stories are around

love, care, respect,
humility, compassion,

and an obligation to share.

— Let's start with the view from the shore.

We were watching aliens come

out of the blue.

Native people, they had
so much experience with

the ocean, with the
water consciousness.

That the ocean would
tell them that there was

another way,
a different way coming.

— The way it's told in the
books is these ships arrive

and what do they describe,
that they see?

Everything is flowering
and fruiting and flourishing.

Game is plentiful,
water is sparkling.

They even describe it as,
they've come upon Eden.

— The Western world,

something happened over there

when the inquisition happened,

they were drawn
away from the Earth,

and the witches and the
warlocks were all gotten rid of

—the witches only means
the wise ones of the forest.

— These witch hunts went on
for hundreds of years in Europe,

and what that tells me is,
that's how they knew what to do.

Who was set out on those ships?

You know, they used to make
the children watch...

the tortures, beatings,
the drownings, everything.

And, um, so that
they would know,

they would know...
in their bones,

you know, they, they, they,

they branded that trauma

into those children.

They were the ones
who were on the boats.

— And at that time,

where mourning was outlawed,

—and if you can't mourn the dead,

then what do you do
with the energy?

You hold it within and you
don't know how to grieve anymore—

that came over
here in the ships.

— The people who were living here

were understanding
themselves as being beauty,

and the people who
were coming from Europe

were understanding themselves

as being in sin.

— They tried to say that we didn't exist,

that we didn't have belief,

we didn't know how
to govern ourselves,

we didn't know how to
look after ourselves.

You know, when they have
the Doctrine of Discovery

that we didn't exist
until they laid eyes on us.

— When the truth of the matter was,

there were millions
of human beings

occupying this continent.

Civilizations had
risen and fallen here.

— What the invading culture that

landed here in these vessels of infestation

so long ago,
when they came here,

they needed to disconnect
people to the landscape.

And so how do you do that?
You break down their culture.

— Remove you from the land,

remove you from the culture,

take you from the land,
put you on reserves.

And when you remove the people

from the connection to the land,

you're taking away the heart
and soul of the people.

— So the world outside came to us

and smothered

the people of this place.

So as the days went on,

we lost more and more
and more and more and more,

until we even lost ourselves.

— Money was not our

economic source
of wealth and growth.

It was the ability

to have a relationship
with our land

and our sky and our sea,

and we lost that.

— We were taken
to a concentration camp

in the southern part
of New Mexico,

which is about a 400 mile walk.

Very, very cruel walk.

You know, there are stories of

pregnant women
who couldn't walk,

were, were shot and left
by the side of the road.

Initially, the plan was
out and out,

you know, murder, you know,

like every single one of us

was to be exterminated,
you know and,

and that's what they say
about the whole continent, right,

that nine out of ten of the
inhabitants were exterminated.

— My great grandmother

were survivors of some of
these massacres that happened,

so they were holding on
to these stories,

and it was so difficult
for them to tell because,

they were like four
or five years old.

And then watching the whole
population of their communities

wiped out in a day or two. So...

there are stories about mothers

sticking their children
into hollow logs

to protect them,
you know, from the troopers

who were coming through
on horseback

and annihilating
a whole population.

And then those children then
have to grow from there,

and to deal with that, like,
how are you going to have to

process that,
and then keep that story?

— The African bodies they were taking

across the Atlantic,

and their cultures
and their stories,

and their mythology
and cosmology,

became this thriving

Afro-diasporic spirituality.

My people are,
in a sense, like dust,

they're, they're
indigenous and yet

they are... diasporic,

they're dispersed,
they're exilic, they're ecstatic,

they're besides themselves.

— On this day and at this time

we celebrate once again

the blessings of our ancestors,

at the starting point,

to where the first
Africans came in,

to the so-called New World.

As we stand here today,
it is important that

we reach back into our
own minds and our own spirit,

to understand we are
spirit of their spirit,

we're blood of their blood,

we're bone of the bone,
and we're flesh of their flesh.

— Africa is a continent of 55 countries,

with thousands of different cultures,

thousands of different dialects,

and most of us have no idea

where we come from.

How many of us have

slave owner's last names, right?

90% of Africans

living outside of the continent,

they have a last name
that connect them

to ownership.

— We had government policies

that said that
we had to assimilate,

we had to en-whiten our people.

So we had to take on this
new invading culture.

We had to take on
their religion,

their daily practices, so that

we would move from the past

into their new future.

— Then next thing you
know comes this axe,

a weapon,

and they start chopping
down the trees.

All the trees are chopped
down in that forest.

And then with the wood,
they build a church.

Then all the people

who chopped down the
trees gather in the church.

And so, one of the people
go down to ask them,

— What are you doing?

— Oh, we're talking to God.

And so the native
comes back and, and they said,

— Why do you have to cut down

all of the trees
to talk to God?

— Many say that we chose to,

that we went to
church for salvation,

that they are our saviors.

That's the role
they want to have.

In reality,

the truth behind it all

is that they took away food,

they took away human rights, basic rights.

They punished the families

that didn't get baptized.

— So we closed our eyes and bowed our heads,

by the time we opened our
eyes, our land was gone.

— The colonizers came with the Bible

and a pencil,

and they did not
give us erasers.

The Cross

came with schooling,

and they worked together
to create uniformity,

to create standardization,

to create a one-world thesis,

and the one-world thesis is
just the right environment

for a supreme God

who trounces all other Gods.

Our Father Who art in Heaven,
hallowed be Thy name,

Thy Kingdom come,
Thy will be done...

— We see God in a different... lens.

I see God in everything:

in the sunlight,

the trees that are there, the water,

the air, the universe.

You know, we respect that,
we know that's God's work.

It was forbidden for us
to do ceremony

or dress up... beautiful.

It was against the law,

we could be punished for that.

Why they forbid that?

'Cause they didn't believe that

we were in touch with God,

and all our ancestors.

The loss of land:

our territory, when they created

this reservation,

when you look outside,
it's only a one mile square,

but our traditional land is

100 miles all around,

and that's not natural.

— The shamans had the responsibility

of... this tribe.

Responsible for the souls

of these humans.

— Our spiritual leader,

he was poisoned—

You kill the spiritual leader,

but then how do you,
how do you expect

this community to survive?

— They banned the art of medicine.

A lot of our healers decided

to close off all the portals,

and a lot of them
went underground,

and took their
knowledge with them.

Some died
with their knowledge,

some continue
to practice underground.

— The shamans forced to

abandon the people,

that is a curse.

If you do not have the link

between you and the spirits,

the one who can see
what's wrong,

we go on blindly.

— So I don't really know at what point

like this conscience grew,

or I don't know
if it was conscience

or what was it that
happened where, I mean,

I guess what
I'd like to think is that

it was our prayers
and our ceremonies

that shifted just that,

that place of just outright slaughter

of every single indigenous person

to a place of wanting to negotiate.

It was proposed that we sign a treaty.

— Our spiritual leader,

Olonana, was forced
to sign an agreement

for the entire Nairobi Highlands to be

taken by the British government.

— My ancestor, Te Ruki Kawiti

said no, he would not sign the treaty.

He said, "We can look
after ourselves. Go away.

Go back to wherever you come from."

He did however, sign it in the end,

to save his people, his tribe.

or else they'd be wiped out.

— And in that treaty

it said that we would send our children

to their schools.

The children are growing
up to be good citizens

managers of their own homes.

— The first schools that started here
were called the Native schools.

We were the natives,

our grandparents were the natives.

And you were not to speak Māori.

— The residential school, it was their way.

It was the priests and the nuns,

want to take, want to make
us something that we weren't,

trying to 'civilize' us.

We were civilized. We were civilized.

And they were trying to civilize us,

because we don't kill.

Today, —look in the world—
today, today,

people kill, and they are civilized.

— We did have a lot of fun,

and we are sorry we are going.

— A lot of them, a few more missions
like Santa Teresa , that'd be lovely.

I think that's what the
little black kids like too.

— Every Aboriginal family

or indigenous family in Australia,

is impacted from
the Stolen Generation.

They brought in that old
harsh way of segregation,

and they enforced that onto

the indigenous population here.

— We had to prove that
we were human beings.

They were trying
to tell themselves

that we weren't
actually human beings.

So this is when the—
we shifted from just,

you know, outright genocide to

"Kill the Indian, save the man."

This was the name of the campaign.

— 1950, I came here.

Just a little guy.

— I came here, 1954.

— Where you used to hear 150 kids,

all in these yards
over here, now, it's a...

it's a silence.

But you can hear
them screaming yet.

— We were at home,
when the cattle truck

from the residential school

come to pick us up.

I remember,
I was seven years old.

There was a little excitement:

"Hey, we gonna go out.
We gonna have a car ride."

But I didn't know
that trip would change

the rest of my life.

— Their goal, was to make

our own culture so repulsive to us,

that we would never
think about going back.

— We were traumatized—

I was beaten at school
for speaking my language,

in the seventies, literally beaten.

— "That's an evil tongue you're talking"

—that's what she was saying to me—

and she got these pliers,

and grabbed the pliers and

put it right at the very
tip of my fingernails,

and pulled my fingernails out.

And while she was doing that,

she was saying to me,

"You're not supposed to be talking

that gibberish
you're talking."

— Being exploited,

and witness other
boys being exploited,

by people who had

an addiction in hurting

and touching you,

that was the hardest part.

— My dad went here.

You know, my dad was an
angry man, really angry.

He was hung up in there,

got the lash.

My dad and his brothers, you know,

and how many other men that resisted,

you know, the,
the priests in the school.

He took from here his anger,

you know, and it's
in here, in the blood,

blood memory, you know.

And I carry that on,
to my children, my son.

Intergenerational trauma,

I passed that to my children.

It don't matter how much
I say, "I'm sorry,"

can't take away that trauma.

— In the first generation,

indigenous men were killed

and women were sexually misused.

And in the second generation
of those people who were

defined by that, who
survived those massacres,

were forced to work,

for tea, flour, sugar

and alcohol.

Alcohol was introduced
in the second generation.

And then in the third generation,

spousal assaults started to move in.

Some men started to hit women.

Who did they have to take
their, their distress,

their pain, their rage,
their anger out on,

except those around them?

Because they couldn't
have taken it out

on the colonizers,
they'd have been shot,

or they'd have been imprisoned.

Then there's the fourth generation,

spousal assaults started
to move to children,

and as it moved to children,
those children grew up,

so then we had,
kind of like an epidemic,

of us internalizing our,

our pain, our distress.

And in the fifth and sixth generation,

it becomes cyclic.

— I was born from the
Sodom and Gomorrah

of my country's greed,

the burning accumulation

of my country's greed,

the consummated degradation

of my country's greed,

Suckled on the nipple of agony,

of my people suffering.

Gazed into the salty, hollow eyes

of my people suffering.

I was raised in the fire
of destruction,

with my ancestors' blood
on my hands and my feet,

cried in the corners
of the nation's darkness,

with my ancestors' blood
on my hands and my feet.

I was raped, then married
to colonial oppression.

Split in two by the principles of hatred,

bore the offspring of victimhood.

Split in two by the principles of hatred,

fed the household of
internalized injustice.

split in two by the principles

of my country's hatred.

In my broken raging
twisted damned emptiness,

my exile to the margins
of your unconsciousness,

my imprisonment
to your broad ignorance,

my enslavement to your
single-eyed bigotry,

my alienation to your kindness,

I fell down to the bottom.

— I was seven years old

when we moved to Denmark,

because my big sister

had turned in my father for rape.

As I got closer to puberty,

my body started changing,
and with that,

I was more and more
scared of him.

The first time I was 15,

and I had tried to commit suicide,

and from then on I started to write.

I didn't know at the time,

but I started to connect
with Spirit.

— The darkness has fallen,

and the demons stand at
the uncurtained window.

Fear is sleeping.

The whispering voice of Myan

gently assures me:

"The table is being prepared,

rest now,

and let strength be renewed."

This one was after my father died.

So, my father was a pedophile.

And so, darkness was...
a time of terror.

I remember at ten,

praying to forget.

— Then I had my first relationship

and suddenly I was pregnant

—you know, Inuit
sees children as a gift

from Sila, from ancestors—

and... he came,

and I remember seeing him,

thinking... how I had been treated,

how can anyone

do this to a child?

I was like that.

How could anyone treat me so bad?

— I began to wonder,

how did he get there?

What—how was he dehumanized?

I knew, through the Indian Act.

I knew, through Indian
residential school,

I had that understanding,

but it seemed there were really

big pieces I was missing.

How is it that

a human, a father,

could have his heart

and his mind, so distorted?

— And I got weaker
and weaker and weaker.

In the end,

I was, I had to

let go of my child,

because I had promised

to never harm him,

and I'd give my trauma to him.

I could see the patterns come.

And I remember laying next to him,

while he slept for his nap.

He was two years old,

and I knew that
when he falls asleep

I would leave him.

I loved him more
than I loved me.

I wanted to take care of him,
I never wanted to leave him,

but I had to.

He should live happy.

Not the way I lived.

Not my childhood. Never.

— And then finding out at 36,

he'd been sexually abusing

my two daughters,
who were 3 and 7 at the time.

I reported my father
to the police.

And he went to jail.

So my children wanted to know

about their Ya'a,
about their grandfather.

— I didn't have a chance against

this deep, deep, deep trauma

that goes even beyond this life.

So, I didn't care if
I lived or died anymore.

And when I did the
last suicide attempt,

I...

I actually got- left this world

and went to the realm of the dead.

I remember closing my eyes,

and I went to a place
where I thought,

"What is this?"

And then this peace was there,

and this peace,
I was like, 'Wow,'

and I closed my
eyes again and I felt it,

but this time,
I met something,

and I opened my eyes

and I had peace in this world.

— My children, they're the ones

who showed me that I had to learn

how to forgive.

It's embracing both sides:

it's me embracing

my father as a pedophile,

and myself as a victim.

A willingness to come to
a place of understanding,

acceptance and forgiveness,

and not the kind of
forgiveness that I was

trained to understand

as a religious person,

but the forgiveness

that brings wisdom,

so that you can be medicine

for other people.

— Something else came,

this tiny flame,
like in the qulleq (oil lamp)

This tiny flame... in the igloo,

that just lights up everything,

it was there.

— It's in that stillness and quietness

that the supernatural

shows what it is that's needed,

and this is the mystery

that we learn in ceremony,

and this is forgiveness.

That which is known in Heaven...

— If you visited a healer priest

in Yoruba land,

—the Babalawo is what
we will call them—

the Babalawo would
go into a divinitry space.

I greet the divine chain of Heaven,
servant to the King,

I call upon the spirit
of the gentleman

to positively deliver...

— When the priest makes that divination,

they can see who you are,

and what your obstacles in life are,

and they then prescribe

what initiation you need to have,

in order to regain health.

— In regards to your children,

was there a difficult birth
with one of them or...

— Both.

— Circulation has been stuck, stagnant,

I can't move forward.

— The Western culture
very much focuses

on the individual in terms
of healing and therapy,

instead of looking at the collective.

— What happened to
you when you were small?

What did your
parents do to you?

And then we trace trauma
along those lines.

U.S. American psychology is premised

on the stability of the individual

as an isolated, dissociated self.

— When we're trying to understand

the trauma that our people
have been through,

the very word 'trauma'

is building empires

that promotes yet again

a neoliberalistic way

of commodifying our hurts.

— If we look at healing

from the perspective of,
let's say, a medicine person,

we're going to start with
dealing with the imbalances.

Because, from that perspective

we deal with the root cause,

instead of chasing symptoms.

— They understand at a deep

molecular level,

that the individual is not the—

is not the item of issue,

but the self is more porous,

the individual is a large body

that extends beyond
the boundaries of the skin,

the individual is a terrain,

or a territory.

— We fail time and time again

in mental health, and behavioral health

in the Western community.

We are failing people

all over the world, and then we take

what we are still failing,
into indigenous communities

and we want to indoctrinate them

in the same failing system.

— The couch is too tiny a space

to do the work of healing, right,

but sometimes, we have to bring
something incomprehensible

into the world.

— I believe healing
was always around us,

no matter what age we were.

I don't know how we
understand it, but we lived it.

As a young child,
I can remember being told

to put my hand on certain people

and leave it in a certain space,

and then they would say,

"Oh, I can feel it coming through."

It was just knowing.

I hear the word trauma,

I don't understand it,

I don't see it in the body

in the way that it's described.

If we know how to smell the body,

—and when I talk about smelling,

I'm not talking about the
physical odor of the body,

I'm talking about the
spiritual odor of the body—

when we can smell that, you can

almost smell which organ
it's coming from.

We aren't taught as
children how to smell,

we know it instinctively.

Someone who has cancer
in the chest or the breast,

their body exudes a smell.

Everything has to do with
the physicalness of here.

I don't see emotion.
I know where it is,

and I know what they're doing.

But my job is to align
this, this and this.

When those are aligned,

the emotion won't have
any way to interrupt them.

Healing is intergenerational,

but it's also multi-generational.

I see it common at a time frame

maybe two or three elders past.

And if we could
take people back to

just beyond that time frame,

and weave that
energy and clear it,

then come back to here now.

Most times it stops it
going any further.

The work we're taught is instantaneous

if the person allows us and
opens their mind up to the possibility.

— My mom grew up Laʻau Lapaʻau,

my dad grew up Ha,
by using words to heal.

Both of them are healers,
one with herbs, one with words.

The words of the Hawaiian people,

they were able to bring life

to one who is dying.

With words, they were able

to bring death to one
who is passing.

The ancestors had very much
been a part of my life.

Why did I become a warrior?

When I came into the world,
it came with me.

I was in Vietnam,

and I had an explosion that

took away my legs.

And all of this...

is artificial.

But it was this time
that I began to see

how it is that I am connected to

ancestors that I never met.

When this happened,
I knew, in two minutes' time,

all the blood
will be out of my body,

I will go unconscious,

and then I will die.

So in two minutes,
I must make the words

to make things happen.

I closed my eyes,

and I said to myself,

"Come, I need your help."

I fell asleep,

almost instantly,

and when I woke up, I

I said, "Oh, I'm still here,"

and I looked at my wound,

and it was not bleeding anymore.

I was terribly afraid,

now is the moment of my death.

There is no more blood
coming out of my body.

I closed my eyes again,
and fell asleep.

And I woke up and, my goodness,

I'm still alive!

So I started to take
my shirt off and everything

and I started to tie up myself,

and... it was all good,

I didn't feel a thing.

And I was laying in the grass,

waiting for the helicopter
to come to pick me up.

Then I began to realize,

"Wow, if not for them,

I would not be here."

So, I will tell you,

if you call,

they will come.

— I come from a shamanic lineage.

My great grandparents
were shamans.

Growing up, I had
times in my life when

I didn't know it was my ancestors,

but they came, and I just knew,

and I was 15,

when I started to leave town,

and go to the mountains.

I got in contact with

the source of life.

I didn't understand it,

but I had let go of everything.

And that's all that was left
was the spirit world.

I had been dancing with it
my whole life,

without knowing it.

The struggle with myself and

not letting go of me,

so the spirits could come.

That's the dance.
Taught me to let go,

and I tried to hold on
so I didn't break.

To break is the only solution.

Yeah.

Healing is to understand who you are,

to take away all

that's not supposed to be there,

all the stories that you
have held on to, the emotions,

all the heavy energies
go back to where they belong,

so that you can get your full power

back into your body, so that
there's room for your soul.

— You were born into beauty

as beauty for joyful life.

That's the truth.

— Even in our ceremonies we say,

the ceremony house itself

is speaking to that
original order of beauty.

Its construct is telling
the story of that.

So viscerally, when we
enter that ceremony house,

we're already in that space,

and the beauty, or that divine order

is sung back into us again,

and so that when we exit again,

we're restored.

— You are the dreams of the forest,

the dreams imagined you
and manifested you.

You're the dreams of the rivers,

the mountains and of the sun.

You are the dream of the prairies,

the grasses, the birds and animals.

The only thing left up to you

is your connection to them.

What disconnects us is when

we begin to think of self only.

That's disrespecting
the dream that you are.

Who needs power when
you have all those

that dreamed you into being.

You are also mystery.

You are that dream,
the dream of the mystery.

— Creator, Mother Earth,

thank you for the food
You've given us today.

Thank you for the women.

Thank you for the men
to protect them.

Allow us to be part of
your grace.

— When we go into the sweat lodge,

we're neither male or female,

we're going into the
womb of Mother Earth,

we're going for cleansing,

we're going for connection
to all that was good,

from our ancestry.

It's like in ceremony,

when we finally reach

reach for it with everything

to cling to it,

it takes us to the other side.

It takes us into sacred ceremony.

— We connect to Mother Earth
by putting the ocre on our bodies

to reinforce that connection.

— We're wearing the blood
and bones of our ancestors,

the old people that have
been put in the ground,

that have become the ground.

You're dancing

with people that have
been here for thousands

and thousands of years.

And we become those people.

— They failed to take my language away,

my language is my wisdom.

You can never erase it.

— In the Lakota language,

there is no true word for love,

but accept love as
no beginning and no ending.

Mahashani means "you are my skin."

I, I cherish my language

and anything that's left from it

not to define,

but to interpret the spirituality of earth.

— It's not just for each native nation

to retrieve or, you know,
remember that language,

but that vibration
and that understanding,

that paradigm

is key for human presence

on this whole planet, I would say.

— We are gifts from the stars,

we have become Earth beings.

Our responsibility is about

having to learn how to
have peace with Earth.

We haven't learned how to
live with the Earth,

we're still living on the Earth

politically, mentally, physically,

religiously,

we're still living
on the Earth as domination.

— We live in a civilization that says

Get well, get well, get well.

It's about you, it's about
you, it's about you.

It's about what you can
take from the dreaming world

and apply to your own self.

It's about your
notion of what's right.

It's about your sense
of righteousness."

And what this does

is that it exteriorizes

the flow of the river,

and it blinds us

in a death trap.

Our nervous system

is not limited to our bodies.

The nervous system is forests

and rivers and mountains,

and the past,

and the yet to come.

— The word decolonized is not enough.

That, this is a curse.

So to deconstruct, to decolonize,

is about reversing.

Our medicine people would say,

"You cannot reverse a curse."

A curse can only be transformed.

— Only colonized people

colonize people.

It's not just Inuit that needs to heal,

not just the colonized.

The colonizers need even
more healing than we do.

A person in pain

reacts to the world in pain,

a person in peace reacts with peace.

That's why we need to heal,

so we do not bleed out
on each other.

Now the white people are looking for

help amongst the indigenous
natives and the aboriginals

because they do not remember.

We Indigenous people can help.

Use my roots to dive

into your own culture.

Because I can
awaken my ancestors,

I did that in a ceremony,

so could you.

We have a birthright,

we have a heritage.

It's still yours to take.

— Holy people all around, it's me

coming before You
on this holy day.

I just want to give thanks,
I want to give thanks,

I want to give thanks.
I want to give thanks

for this beautiful life,

I want to give thanks
for this beautiful home,

I want to give thanks
for this Mother Earth,

so powerful, so beautiful,

you placed us in paradise.

Open the soil of the hearts

for something new to grow

from the seeds of all of
these powerful stories,

some of them very hard stories,

to release them, to

to feel heard, to feel seen.

And that's such a huge
part of, of the healing.

In beauty, it is finished,

in beauty it is finished,
in beauty it is finished,

in beauty it is finished, Aho.