Thank you, Connie. Thank you, Connie. It's People wanting to record? Sorry.

Beautiful. Beautiful. So, yeah. I'm excited to be here with you folks, especially on a topic like this, indigenous modes of bottom up organization, but as well as our efforts in that same vein in the Stacks ecosystem. And Stacks governance working, that I've been working with, over the last, year now, starting there with, with, with, even with Lane here, giving a lot of support, in this, in the same vein, over the course of that year. And and so, I'm very excited to to introduce, just some of the the things that we're thinking on in terms of, decision making mechanism, for the ecosystem as it relates to, MediGov, and and a lot of the beautiful work that Miriam just, you know, briefly told us about that's, in that prototype channel that I strongly recommend, folks to go and and and just, you know, marvel at the work that's being done there. It's actually very, you know, convenient for myself because as soon as, you know, we had the idea for leveraging source cred, for decision making mechanism, as it kind of coincided, these efforts of ours in governance with the main net launch, which kind of took away a lot of our engineers that, you know, really had the capacity to to build applications from scratch for us, in terms of, decision making mechanisms. And so we we're trying to find means of not, you know, doing this from scratch. And, source cred came to mind, policy kit came to mind. And I looked up and Miriam, and, folks in the prototype channel were doing all this work, connecting, PolicyKit with, you know, a source cred and and even being able to, talk to Lumio. Right? Working on things like this, to be able to, really use PolicyKit kit as a driver of some sorts, in in, you know, any type of strategy that folks can come up with, for decision making. And for us, at the Stacks governance working group, a lot of the research, has been largely based around Primaverdi Felipe's work, which I know, you know, is a part of this MediGo project, which is why we're so grateful to be presenting here today. You know, you know, back in 02/2018, it's her call to action and warning about what's possible in in blockchain based systems in terms of, you know, levels of extraction and and concentration of wealth that we not seen before simply because we're able to see it, in our current structures. And we have the potential in the long term dynamics of blockchain systems to end up in a place where concentrations of wealth and power aren't so visible anymore. And, it'll be in this new digital age of, you know, you know, digital age speed of extraction and exploitation, you know, across the board. And so, this warning, you know, stood out to us, especially because we're really introduced, you know, myself personally and and folks working with myself on our tour of Wampum efforts. We were introduced to open source in general, coming from our very poor lay background, through the general justice research group, which really talks about the transformative power of open source, technology in combination with the transformative power in digital fabrication when leveraged together. A lot of the beautiful things happening in this maker community that's, you know, become global over the last fifteen years and started to merge into what could be seen as the next iterations of world trade and manufacturing distribution expressed best by the MIT based network of digital fabrication out of MIT Fab Academy, which is where I first saw Primavera speaking of this morning at the Fab City Summit. And I also saw, Iglash, Ron Iglash from the generative justice research group there. And we're actually now working with Ron Iglash, you know, three years later on our first small prototype, that is trying to leverage wicked design or interdisciplined systems design into indigenous modes and open source digital fabrication approaches. And so with this particular, you know, background of into both the blockchain space and the open source space in general, we had a very unique eye for what Primavera was saying, particularly because the thesis of the Gender Justice Research Group project revolves around the matrilineal councils and the bottom up organization, the systems design of the or so called Mohawk of the Five Nations Longhouse Confederacy. And, that brings me that brings me to what we've learned from the Longhouse in terms of an opening that we usually do, to set our minds in the right place for what we've gathered, to talk about in council. And, it it starts with, you know, the indigenous word, which just means the words before all else, like I said, to to really set the the the mood for why we're gathered in a in a council or ceremony process. And this would take up to days when nations throughout the millennia would gather to meet each other. You know, openings could take days just welcoming each other and and getting to know one another, giving updates, things like this on what's been going on. But we keep them brief usually for the councils, but it starts in a very important way. Right? We give thanks for Sky Woman, the great spiral of creation herself. We understand from the longhouse that, we're taught, you know, that, we look into the nighttime sky and, you know, we we're taught that it's cold, empty space, you know. But with the longhouse, they've been adamant that, you know, it's not this. It's it's actually the the body of Sky Woman herself. And, you know, those stars are our matrilineal heritage. And so from thanking Sky Woman for giving us our spirit, for being the design in all things, the longhouse then goes on to, thank the beating heart of a mother earth, our grandmother moon. And recently, the longhouse has added into this opening that, you know, there's this continuation of sky woman's heart all the way through down to our solar system and, you know, our our grandmother moon. As, you know, our grandmother moon is the being heart for our mother Earth. And so this is a reference to what starts to become clear as astrophysics in these indigenous modes of cosmology and and social organization, bottom up organization, as the beating heart is and grandmother is much more than just language or rhetoric, to or associated to just myth. It's a reference to, interaction of, our atmosphere and the solar winds, in the cycles of the moon and the restoring and the rejuvenation of our atmosphere in the cycles of the moon. And and so the astrophysics is, you know, built into the language of the beating heart, referencing, you know, the the distance from the sun at certain points in the cycle, how this changes the waters coming to and fro the moon. It it also is a reference to the these astrophysics theory from the longhouse of our grandmother moon starting our our Earth turning, right, in terms of the fixed position of our of our of our of our moon. And and so but from there, we go on to thank our mother Earth for giving us our body. We learn from the longhouse, to say important words of no matter where we come from, no matter our background, no matter what we imagine divides us, we all grow from the same body. And, we thank our our mother earth for this, and we thank, from there, you know, all of the strains of life and the life giving forces, and all of the strains of life, including each baby girl all the way up to the eldest grandmother for being our purpose and our direction. We we understand that, these life giving forces, including the the baby girls and the all the way up to the grandmothers, are the, the true managers of our society. It's where we get our true power from, is when there's protections for their voices in decision making processes, which is also a part of this generative justice research group thesis. The ability of these clan mothers to select, not not elections, but select through consensus, a 100% consensus, all of the title holders or the so called chiefs. And the indigenous word translates to the best of us. You know, they not only select them, but they also have the power to dehorn them or remove their eligibility to hold those titles, because the titles can't be corrupted. And so there's this motif of not even the perception of corruption in the checks and balances in the Kinyaga Haga decision making process and and organization structures. But from there, we go on to thank all of the medicines, all the shapes and forms that they come in. We in the grand with our grandmother moon, we usually think all of the waters and all the shapes and forms that they come in, understanding, that, you know, there's different states involved in in this water word, even to the point of water verse as opposed to cold empty space, understanding that, you know, it's not this, but it's actually the womb of, of our of Sky Woman herself. And so, there's this connection, right, between the, the life giving forces here on Earth all the way up through, the life giving forces at the highest levels. And from there, we we we thank all of the medicines that we can think of, including in the shape of those of us here gathered today. And, you know, we ask our ancestors of the good mind to help us use these tools of the two zero one pum, peace treaty and protocols and the great law of peace, oral constitution documentation, to help us restore, you know, all of the women to their proper seats of of of management, of of authority in the matrilineal sense, in the indigenous sense, not in the authoritarian sense. And so, yeah, we we'll keep it brief there in terms of an opening, but I think this speaks a lot to what's at the heart of the general justice research group and, you know, a lot of the game theory, because this is a prolific group that goes across disciplines in a in a disciplined approach. Ronnie Glash at the time at RPI, he's now at Michigan, was at the helm of establishing, I think, one of the only interdisciplined curricula. And so he he very much, you know, does never never wants to subscribe to one particular area, and it it allowed for this research group to be very prolific. And so after digesting this in in late two thousand sixteen, we found STACs not too long after that, heard Primavera say this, these warnings not too long after this, and we remembered, this important, theme of the gender justice Research Group's work, which is the importance of initial conditions in complex dynamics and basins of attraction and in these these these different vocabulary that comes out of chaos theory. And we understood that we're in the initial conditions of both the blockchain space, but also the digital age as a whole. Right? And it's very important, these initial conditions, because, in complex systems, it's not like simple systems of appinging and going back and forth, where the beginning doesn't matter too much. Right? In initial conditions of complex systems, the initial conditions matter a whole lot. And so in order for us to ensure that we don't end up in the same conventional basins of attraction that Primavera has warned us about. We understood that, in Primavera's words, that we're gonna have to have robust bottom up design, systems design, wicked, systems design, in these initial conditions in order to prevent these systems from even you know, blockchain based systems, especially for defeating the purpose of why we're all interested in building them out in the first place. Right? Because they can give us this this, severe kind of concentration of wealth and power as opposed to decentralization, which is why we're so we're so passionate about it. Right? And so, you know, the general justice research group does a beautiful job of of of articulating the importance of of breadth and depth in in in robust approaches to initial conditions to be able to guide where the the the basis of attraction lies. So if we want to end up in a place of, you know, global abundance as opposed to scarcity as a foundation for our our global economics, and we want to have bottom up systems as as the basins of attraction that preserves the integrity of attraction, that preserves the integrity of blockchain based systems. The initial conditions, have to have these seeds, present. Right? And so this is this is a lot of what inspired us to get involved directly with the the Stacks ecosystem. And then two years have passed, and we've been in contact with The Longhouse directly, which is happens to be one of, if not the last longhouse to have these matrilineal protocols completely intact. Two thousand five hundred year old oral history, oral documentation of a constitution, which just recently, you know, completed in terms of being written down after being rewritten from what were Quaker versions from back in the eighteen hundreds, if I'm not mistaken. But also we've been able to experience a fifteen day long oral law recital. And and so all of this is is a beautiful, lead up to, you know, what we've seen with GovBase and the ontologies and and and the the different things with, that are possible with the constitutions, that that that GovBase is trying to do. And and we can't wait to be able to leverage this into the Stacks ecosystem in a very tangible way, particularly with, finding alignments in some of the strategies in the prototype that Miriam is working on, and the a 100% consensus and protections for for women's voices that are leveraged and and protections for all strains of life, that are leveraged in the, in the protocols of the longhouse. That also has this international jurisprudence, Paul Watson from, the, Greenpeace. He's a cofounder of Greenpeace, found and he he had left because he, was a little too radical to found the Sea Shepherd organization, and he, flies this five nations longhouse confederacy flag on international seas, with a very unique peace treaty to back it up, right, that is not, any man made written treaty. Right? But it's backed by the Turowwampum, which is extrapolated from the Great Law of Peace, which is extrapolated from an indigenous cosmology. Right? So the Turowwampum is, you know, 2,500 years old. The the great law of peace is even older. The, you know, the, you know, the cosmology is even older, you know, going back to Sky Woman herself. And so, there's a very unique type of autonomy built into that two row wampum. The two rows on the wampum referencing that very autonomy, the importance of that autonomy for authentic diplomacy and transformative power, the same transformative power that that Ron Iglash talks about in that in that thesis. And so there's been a lot of beautiful alignments that we've seen in in in working with these folks over the over the last few years. And now we're working with even more folks like yourselves that were, original inspirations for us to, you know, even getting involved. And, you know, I think to to sum this up, some of what's happening with the Fab Academy network out of MIT, really articulates well why this may be such a crucial, critical point in time. You know, block stack or stacks, the ecosystem is is trying to build out a user owned Internet architecture. Right? And Internet at the beginning of the digital age is the interesting thing is we move from, you know, from the Fab Academy's perspective away from product in and trash out, in terms of a global, you know, economy, to data in, data out. Right? So instead of trash and and products moving across large spaces, you know, with the gas and and fossil fuels involved in that transportation, you have the data moving, in and out. And, you know, there's this this paper from Ron Eaglas called decolonizing d digital fabrication, and he gives warnings to the Fab Academy network about these same basins of attraction, right, even in this model that are possible if there's not protections against it. And he talks about heritage algorithms that are important to protect for in these models of data in, data out. Because while there's this beautiful opportunity to move away from just, you know, production, manufacturing, distribution where there's human rights violations and ecological exploitation, right, giving us essentially a foundation of scarcity for global economics, There's an opportunity to move to production anywhere it's possible, trade anywhere it's possible as opposed to, you know, where it's convenient because of geopolitics or convenient because of these said exploitations. But inside, there is also these basins of attraction where you can see there's only data coming from North Atlantic powers into the so called global South and and, you know, not so much vice versa. And so the protections for, heritage algorithms really reference what the same digital fabrication network is well aware of in their textile academy, for example. There's largely women doing pretty much anything they want to in terms of invention, whether it's architecture, textiles across the board, electronics across the board, robotics across the board, but also indigenous modes in all of these different fields because they understand that a lot of what we want to do sustainable development goals wise has been lost, right, by these indigenous, societies that understood how to how to, you know, give us the food systems that we largely take for granted by large landscape scale modification throughout millennia. And they're able to do this, you know, with their own minds and mineral of of minerals as well sustainably, the people involved or the ecosystems involved. And so there's a whole lot of knowledge lost because we simply have, forgotten or, you know, not looked at this before. And so this digital fabrication network has done a whole lot of work to regain this knowledge. And so, yeah, there's there's there's a beautiful opportunity, you know, from e Glas perspective, right, to ensure that there's heritage algorithms thought of and built into systems design, in these in these efforts in this in this digital fabrication network. And and we agree. And so our white paper, which is we've introed in in in in the Slack, and I've linked something from the kernel courtesy of kernel that have included all of what I've said here into their, section of their syllabus, right, for the for the fellowship, which we're extremely grateful for, to get folks like yourself, exposed to, the power that's there in the in the international jurisprudence especially. Right? Because to, you know, folks like Vinay Gupta and Primavera's point, there's a huge opportunity here, right, in this space. Because across the board, there's there's something that we can all, you know, I think agree on, which is, you know, we're all affected by these overarching structures of global trade. And and and and we can see that blockchain based systems, like to Vinay Gupta's point, can be the next iteration of of global trade. We can see that, you know, Internet based industry, right, Internet of things in industry is is is is also a part of these blockchain based systems. And so, to have an a correction to authentic indigenous dialogue at the beginning of the in the initial conditions of technologies like this is an opportunity for the generators of value across the board with things like commons, which is also an overlap, with indigenous modes. To build commons not at the macro level, but at in terms of licenses and open source, but at the micro level in terms of models, systems models, there's an opportunity to rebuild these overarching structures into the into our build into our business models and decouple generators of value from the capital that flows into these different research and development streams in this space that usually gets bottom lined out down the line or, you know, is restricted and has other constraints, down the line. And and so there's an opportunity to, really, speak to, you know, the passions of folk, right? Paul Watson from Greenpeace, for example, had his registration revoked from his ship when he was trying to stop illegal whaling from Japan. Japan called Canada, and Canada revoked his registration. But then the longhouse said, well, we we can register your ship. And so since 02/2006, he's been continuing his dream of of of, you know, that very ambitious project. I think that there's a similar thing, whether you're in robotics architecture or you're in you're a musician. There's an opportunity to to rebuild overarching structures because of the accessibility to technology for the first time with open blockchain protocols, to be able to, you know, not build a factory in a way that the capital is telling you to build it. Right? One forming with a bunch of unskilled workers. Right? You don't have to have your tool standardized. Regardless of what field you're in, there's an opportunity to to regain power, you know, individual nationhood and collective nationhood just through mere dialogue like we were having with the longhouse. And so this is, you know, not something that we're very grateful to get exposed to in the colonel fellowship, very grateful to be able to speak to you folks about this here today, because like I said, it seems like a very unique opportunity to, in the initial conditions of the digital age as a whole, correct, some some missteps in in authentic, indigenous dialogue. And I say authentic there in a reference to these matrilineal protocols for bottom up systems organization. The band councils and the tribal councils that have these elections, they don't have this power of of international jurisprudence just through mere dialogue, that we all have access to here today. There was a blockade in Canada not too long ago that was being touted as a watershed moment in Indigenous rights because there's an opportunity to stop supply chains. And the band council was involved, but they don't they're essentially municipalities. You know? What we see in these reservations throughout The US and and elsewhere, in Canada, you know, elsewhere, they're not necessarily, you know, chiefs that have real power. They're not at all, actually. They're they're municipalities. And so when negotiations happen, you know, they're largely around they're just that. They're negotiations for for, you know, new negotiations, that were involved in that protest, not so much watershed moment in indigenous rights. Because if there's Tua Wampum jurisprudence there, you know, the folks that are involved in those protests don't have to risk going to prison or jail because you can walk into the courtroom and say there's no jurisprudence here holding up to a wampum belt. And so it could have been an indigenous watershed moment. Right? But this awareness of this jurisprudence is not is not as ubiquitous as the awareness of band councils and tribal councils that, you know, are also involved at the UN COP and things like this. And so we're very grateful because the colonel fellowship has also gotten us a connection, to cohorts to the COP as well. And so in combination with the exposure to folks like yourself here and combination to to exposure at the COP like this, you know, we hope that, we're planting important seeds in the initial conditions, in this space. And so, yes, I wanna open it up for dialogue, as soon as possible, and just get a feel for, you know, how many folks are actually know what have we actually heard of the history of the this this particular council, Long House Five Nations Confederacy. Just, you know, a simple question like that I'd like to start with, to get the ball rolling, but, also, on the, on the front of, you know, the Stacks ecosystem, right? And, and combining working groups, right? Our governance working group of the Stacks ecosystem, the the two zero one home working group, this working group, through, you know, the beautiful work that Miriam is doing, I think is a very, unique opportunity, to have a tangible dialogue in the technology. So, yeah, I I wanna start with that question, you know, how many folks, I'd like to get your individual, you know, knowledge of this particular longhouse, confederacy, because it does have a unique history across the board, right, where you're talking about US history, Canadian history, British history, Dutch history. So yes. Thank you, kindly. And I like to just pose that question or any other if there's any other questions from you guys as well. Of course. Is there anybody who's ever heard of the, of the five nations longhouse Confederacy in history, you know, or anything like this?

I never, I don't remember getting more than two lines about the Iroquois league. The a little bit deeper, but not not too much more deeper. So so I'm overall, super ignorant and and really, really pleased to to learn more about how it's live lives outside the history books and and get a glimpse of its path into the future. Thanks, Harold. I'm in Davis, by the way. I shot you in on Slack if if forever through each other's towns. It'd be great stop by and

meet up. Beautiful. Beautiful. Of course. Of course.

Yeah. Yeah. I can answer that right away. I I I still want other folks to think about their questions as well, of course, or comments. But, yeah, I can speak to that right away. For example, the last two years with the longhouse for myself, I'm born here in Fresno, California, right? Central Valley Of California. I have, a Mexican background on my mother's side, so called Mexican. Right? Am I okay? Right. And, and then I have, you know, my stepfather's family as well, who's black, has a family that's, you know, goes back just as long as the Mexican side of my family here in this area, like a century, right, the turn of the century, 1900s. His grandparents ate with their hands, right, in a very African way still. He didn't stop picking cotton until the 1970s, when he got out of high school. Not 1870s, 1970s. 1970s. Populations of Mexican, displaced groups, in recent generations, as well as far back as my grandmother's generation, you know, you know, you know, have similar migrations from, you know, Central Valley to California, all over California, back and forth to Mexico. But recent generations are a lot of, you know, not even Spanish speaking populations nahua speaking right indigenous language speaking populations whole You know cities worth in Mexico displaced here into the fields replacing the black populations in last decades providing the food for not just this country but for a large part of the world because of how, you know, abundant the soil is here. You know, there was swampland acts in the 1850s that swept across this entire continent and drained in most of the continent from what was largely wetlands. And in here is where you get the tank because the caterpillar tractor is needed after you once you drain these lands with dams and drainage tiles to traverse the the the soil that was so, so wet, We get, fog that rises out of the ground here because of the the the wetlands that that all of this is built on. But this is important, because, you know, this this last two years with the longhouse hasn't necessarily been a, an ethnography or anything for for myself, right, or those others that are, you know, with me working in this project. It's been a lot more like what the Longhouse calls a reconstitution, right, of nationhood. Right? Because just like I said, just through mere dialogue, there's an opportunity to to get familiar with these protocols for bottom up organization, matrilineal protections, and matrilineal clanhood. Right? That was taken away. Right? Nationhood that was taken away. Practical, tangible nationhood that was taken away is accessible again just through dialogue with this council every week, you know, for for two years now. And so I think that's the answer lies in there to answer your question, right, about not, you know, not, you know, kind of, loosely taking these protocols, in some in some, you know, it has some negative consequence, right? I think the key is to to to not look at it as, you know, an ethnography when when thinking about these these protocols, but to look at it as return to nationhood. Right? Because even for Europeans, right, there's a colon history of colonization. Right? And a history of metroninearity that's there as well, that that got forgotten because of colonization. And so, this this part in the opening about we all grow from our mother's body. Right? No matter what we imagine divides us, right, becomes important there because none of us have to treat it like an ethnography. We can all treat it like a reconstitution. And, when you're speaking to engineers, you're speaking to folks like yourselves in research, that are building out this technology in the initial conditions. I think there's a whole lot of transformative power built into into that question, Nathan. Thank you. Thank you, Conner. Yeah. I'll try to keep it short. I I think I could talk on that for a lot, a lot of different ways. I just I just wanna hear more voices here as well.

Yeah. The the the colonel reference is is beautiful. Right? Because there was this indigenous tone to colonel in the first cohort that I was able to you know, we were able to make sure to to to leverage in conversations, carving out conversation in colonel the second time around in the cohort not being, you know, as overwhelmed by all the different things that there are to look at in kernel and, you know, be so overwhelmed by trying to, you know, make collaborations happen and just try to carve out conversation or dialogue, based on some of the tones that were already set around, you know, this, you know, this tone and kernel that was set around, you know, how how can we how should we be thinking about smart contracts? How should we be thinking about a programmable currency and and the possibilities of this? And, you know, the things that kept popping up in our minds are, actually related to the creation of the leak story, right, this 2500 year old oral documentation. And and, you know, this idea of, the decommodification of their own modes of tracking, agreements and tracking, decision making, tracking transactions and trade, the or wampum shows. Right? That, you know, we're on the brink of commodification in this oral history of 2,500 years ago. But the protocols of matrilineal peace and diplomacy, are what, you know, prevent the full commodification of this mechanism of tracking. Right? And and and so we saw a lot of overlap there in that, you know, there's this notion that this is our first chance to, you know, program our currencies. Right? And and there's a lot of power there. Right? But there's also something forgotten, right, which is this is not the first time that our tracking mechanisms came with, you know, a program in a sense that, you know, you had decentralized exchanges in Chihuahua, Mexico, for example, that, you know, you know, all of these autonomous indigenous nations and confederacies, had all their different types of shells for tracking, yet they could all come and exchange them at this one exchange. Right? And the the program was the cosmology. Right? The program was this this, this con just the continuity between the very distinct cultures, but yet there's a continuity there. Right? There's similar phenomena in Africa, right, where you often get the the person correcting somebody about, you know, Africa is not a country. Right? Just to highlight the emphasize the distinctions in all of the different groups, which is true. But what also often gets overlooked is the continuity throughout an entire continent as well. And so, there's there's there's, self similarity, right, in the same way that the the the the continents are self similar on the coastlines. There's So self similarity in these cultures that allowed for there to be even with, you know, very distinct shells, right, very distinct mechanisms of tracking, they're they're able to to have autonomy, in their exchanges, right, decentralized exchanges, of trade. And so, we saw that as a a a big, you know, talking point for Kernel. Right? All these folks thinking about DeFi, all these folks thinking about blockchain based, tracking mechanisms. And so this is one of the things that we we wanted to highlight in the conversation, right, was this this importance, you know, of, you know, an overlap of very disparate histories of a moment in time where, you know, this indigenous, you know, group of people were on the brink of a very similar, system that we live in where, not just the mechanism is commodified, but everything thereafter is commodified as well. Right? And in the oral history, the commodification of the shells, right, is symbolized by, the seven daughters of an important an important piece to the story. You know? And, you know, I don't wanna butcher the oral history, but the the commodification of of of all regenerative forces, right, including women, right, came after the commodification of the the tracking mechanism simply as default because when the nations were at war, you couldn't go to the lakes to collect the shells. So you had folks that could collect the shells and have folks work for them in that contest in that context and you had a slippery slope of commodification And so it was an important point to to to speak on right in this in this conversation with colonel but there's a whole lot of other things that you know, to answer your question, you know about how can we tie, you know, these protocols in a in a very tangible way to some of the emerging bleeding edge technologies like source cred and and some of the work that that Miriam's doing with PolicyKit. You know, it it I think it's it it's it starts with this dialogue. Right? Again, I hate to sound like a broken record, but, you know, there there to the modular politics point, right, that autonomy is extremely important. Right? The the noninterference. And so, to be able to have dialogue and come up with your own means of leveraging tools like what Miriam is building out to to get the same type of sense of not have being able to build in checks and balances where there's not even a perception of corruption Right going back to that motif mentioned earlier. And you know to your point earlier Nathan, right? The longhouse, you know mentioned recently, the things left out of democracy. Right? And and I think that, you know, that speaks a lot to what you guys have been working very hard on in this space and, you know, with with modular politics, with economic space. And so, yes, I'm I'm I'm happy for the these questions, and I'm sorry for my long windedness. But, yeah, I hope that answers your question a little bit in terms of, you know, what are some of the tangible ways that we can leverage some of these tools being built up by folks like yourself to have a a tangible conversation, a tangible tech you know, techno technology based dialogue in with indigenous communities, particularly indigenous communities with matrilineal protocols for bottom up systems. And so, the the idea would be to to have an authentic approach to bottom up systems design in your own respective heart fires. Right? Your own respective nations. You know, so, yes, I hope that answers your question a little bit.

Thank you, Connor. I know we have ten minutes left. Do we wanna try to squeeze one more voice in or do we wanna start wrapping up?

I can also I didn't write this in the chat. I know that there was one other one, but I can let I think John had one, but I'll I'll just ask this. So I my research has been looking at the role of religion and spirituality in people's experiences seeking social support online. And one thing that I think is really fascinating about what you just told us about was just how the spirituality element, is just completely embedded in the way that the governance is working. And I'm just curious about how, how does that particular aspect of it play out in in your communities or in your online interactions? Like, do people just kind of completely accept it and move with that, or is there resistance to that element of spirituality? Or I I'm just really curious to hear, about your experiences with that.

Yeah. So, we've had very limited, you know, contact with with folks, between the longhouse and the Stacks ecosystem, but the very limited contact has been extremely interesting so far. You know, we've gotten very positive feedback from Lane, for example, who's been in councils with us. But recently, there was somebody who had just came into the Stacks ecosystem and was directed by one of the folks at the foundation to, you know, our project. And so his onboarding was pretty much a a series of of councils and ceremonies and moon teachings from this longhouse. And, he related a transformative experience, right, with his family, with his, with his loved ones. And and and one of the things I recently, you know, told him was, like, this this has to be a pretty unique, you know, web three onboarding experience, you know. And but, yes, this one this one, you know, you know, one sample, right, is is has been very, you know, promising, you know, for for us, you know, going forward. There's also been, you know, folks interested from colonel that that has been, you know, have that recently attended, the councils. And and, yeah, the the the the spirituality being embedded into it, it it seems it seems interesting. Right? And and it seems to have an interesting impact in the indigenous context. Right? I wouldn't be able to speak for any other spiritual system context, you know, because, you know, it's one thing to to experience, you know, you know, spiritual rhetoric, but then also experience, you know, a two hour moon teaching that goes into the astrophysics of, you know, indigenous modes of of environmental observation. I I think that there's a there's a there's a difference in the transformative power therein. Right? And I think, you know and so, you know, there's also something to the longhouse experience in indigenous context that is completely off the ideological, you know, spectrums, whether that's political ideologies or even the the state ideologies that came before those political ideologies in the ideologies of, you know, the church. Right? And so, you know, to get completely off of top down structures in in consensus context and indigenous context is, I think, where a lot of the transformative power lies. Right? Or where, you know, you know, there there's there's going to be there's a certain amount of respect and dialogue, right, where where there's, you know, there's not interference from nation to nation, from individual to individual. Right? So there's there's there's an opportunity to to suss out all of the the complicated things therein. Right? To to speak to your point about all of the friction that is possible. Right? But there's been some some beautiful conversations we've had, on very touchy subjects, right, that have been politicized recently, with folks at the Stacks ecosystem, that I think, you know, become important touch points, right, as these worlds start to to merge, right, to be able to ensure that there's dialogue happening, not debate, and not not, you know, Web two style algorithm, back and forth, you know. Yeah. I hope I hope I touch on it a little bit.

Yeah. Thank you. That was interesting. Appreciate it.

Yeah. Yeah. And I and it speaks to I think it speaks to my my answer to Nathan's first question. Right? Don't treat this dialogue as ethnography. Right? Treat it as a reconstitution of your own nationhood. And understand what that means in terms of the Paul Watson context. Right? Like, if you're if you're trying to do something very ambitious in your respective field and you see overarching structures impeding that, there's international jurisprudence that can most likely help you with that. And and there's something to be said about, you know, what do you feel is worth that level of power? Right? Is is is is, you know, do you at least believe in giving the indigenous groups that can give you this type of power, right, back, return it to you? Do you believe in giving them the time of your day, right, to have the dialogue, to learn those protocols, to preserve that power? Because it's to have that international jurisprudence, but then to not understand how to design bottom up systems, to not understand how to preserve the voices of all strings of life You know to not know how to preserve the voice to protect the voices of women in decision making processes as we build out these new systems, you know, this is this is important, right? It's kind of of it's you know, the longhouse said something interesting in in a very special council that we had recently and this council was a Special because it had never been seen before in all two thousand five hundred years this particular protocol that got applied And it's because it it's it's in the context of a twenty five, twenty six thousand year cycle. Right? And this speaks to the experiential gap in terms of bottom up systems design. Right? Like, I I say I say this a lot. Right? Like, when you see these indigenous groups building pyramids and the zero shadow with astronomical moon on those pyramids, right, on these different places around the world, like, they're not faking the thought. Right? Like, they're not, you know, like and so there's an experiential gap there in terms of in terms of bottom up systems design that you you really don't you're not gonna close in your lifetime in any lifetime in any anytime soon. And so there's very it's it's imperative to to to to go to be authentic in your dialogue, right, to join us in these two zero one form working groups, to join us in these reconstitution councils, right, Wednesdays, Sundays. I'll be sure to link these. Right? And and, you know, this is this is where, you know, you have an opportunity to to touch on what the long house said in this last council, which is, you know, if it wasn't for that Tuohuwampum, the non native wouldn't be here. Right? Because this Tuohuwampum, you know, was what allowed, you know, the settlers to settle. They also depended on the natives not killing them in war. This is a part of the two zero one poem protocols. Right? You do everything in your power over and over and over again not to go to war. It's the protocols for peace. Right? Great law of peace. Right? And then the two of Wampum. Right? The peace treaty is an extrapolation used in these, you know, throughout these indigenous groups for millennia before settlers even came and so, you know The history right is is fairly fairly apparent even on the the non natives account about how necessary westward expansion was how necessary Going across that ocean in the first place was place was for European populaces populaces at the time from for many different reasons and angles. And so, the, you know, the the idea behind, you know, correcting that dialogue, right, where, you know, the Mohawk or the Inagahaaga are the eastern door. Right? They they serve a they're the doorkeepers. They serve a very important purpose for protecting the hemisphere, and they managed to do that. And they they managed to do that to the point where today, this, you know, international jurisprudence is still a thing. It's still a thing for us to be able to leverage into these blockchain based systems. And so, you know, that protection is still possible if we can, you know, to to, to your point earlier, Nate, you know, you know, correct these missteps in terms of matrilineal protections, you know, correct these missteps in terms of, you know, all of the other, you know, you know, culture full of checks and balances that were removed from democracy when, you know, Franklin is sitting on the same Tuohuang Pung working group council. Right? And so, yeah, I I I you know, to to answer your your question, I I think it's, I think I think that, you know, the understanding that as an opportunity to honor, you know, exactly what it what it was in history, in your approach to whatever you're doing in your respective field, it comes with with internalizing it in that in that in that way, right, as a as a as a means to ensuring that you don't squander what it allowed. Right? It allowed for this system to exist. Right? And and to get it get us to to this point as as bad as you may see this system as far as it's gotten, there's an opportunity to to to correct it with these same, you know, corrections, these missteps. So yeah. Sorry for that jumbled there at the end, but I hope it answers your question a little bit.

forward to hearing more of your insight. Appreciate you. Yes. I'll stick around if there's anybody that wants to to have more consensus.