Poppy Hour: Cultural Burns with Richard Bugbee

Summary

In this engaging session of Poppy Hour, hosted by the Theodore Payne Foundation, speaker Richard Bugbee, an expert in ethnobotany, shares insights into the historical and cultural significance of fire management among indigenous tribes, particularly focusing on cultural burns. The conversation dives into how controlled cultural burns differ from controlled burns initiated by firefighters today. These traditional practices not only helped maintain ecological balance but also fostered biodiversity by managing plant and animal life effectively. With the presence of these techniques, the threats posed by wildfires could be minimized while revitalizing the land ecosystems. By integrating indigenous ecological knowledge with modern practices, stakeholders hope to restore landscapes and save much of California's unique ecology.

Highlights

• Cultural burns help maintain the land by reducing excess fuel and encouraging native plant growth. 🌱
• Traditional fire practices keep ecosystems healthy and prevent devastating wildfires. 🏞️
• The historical use of fire by indigenous people created a mosaic of biodiversity, tailored to local needs. 🌺
• Reintroducing these methods today helps manage wildfires, promoting ecological resilience. 🔄
• Cultural and ecological restoration involves language revitalization, seamlessly linking knowledge of environment and history. 🗣️

Key Takeaways

• Indigenous practices of cultural burns are key to ecological balance and forest health in California. 🌿
• Through cultural burns, tribes historically managed the land, promoting a rich biodiversity and preventing large-scale wildfires. 🔥
• Revival of these practices today involves collaboration between indigenous knowledge bearers and modern forestry management. 🌲
• Fire isn't just destructive; when used wisely, it revitalizes ecosystems, enhances plant growth, and supports wildlife. 🌳
• Language and culture hold significant ecological knowledge, crucial for biodiversity conservation. 📚

Overview

The event opened up with Erin Johnson presenting the Theodore Payne Foundation's aim to promote understanding and preservation of California native plants, particularly through the lens of integration with fire ecology. Richard Bugbee, the guest speaker, offered valuable insights into how historical fire use was not merely for destruction but played a critical role in ecological management.

Richard detailed the process of cultural burns, contrasting them from contemporary controlled burns. He underscored how historical indigenous practices were localized, frequent, smaller and targeted to maintain plant and animal populations. His discussion emphasized that where modern fire suppression falls short, traditional ecological practices could offer enduring solutions, marrying history with current conservation needs.

Through anecdotes and examples, Richard illustrated the nuanced understanding indigenous tribes held of their local ecosystems, including relationships between species and their environment. This knowledge was intricately tied to their language and culture, underscoring the importance of preserving this knowledge for future ecological and cultural restoration initiatives.

Chapters

• 00:00 - 01:30: Introduction to Poppy Hour The introduction to 'Poppy Hour' begins with Erin Johnson, the Outreach Manager at the Theodore Payne Foundation for Wildflowers and Native Plants, welcoming participants to a monthly Zoom conversation focused on California native plants. Erin highlights the foundation's dedication as a non-profit organization to the understanding and preservation of these plants and invites people to visit their 22-acre location in Sun Valley.
• 06:30 - 07:00: Guest Speaker Introduction The chapter takes place in a setting that involves a canyon where California native plants are propagated. The setting includes a retail nursery as well as demonstration gardens. The topic of discussion is focused on wildfires and their connection to California native plants. For newcomers to Los Angeles or California, this connection may seem confusing, but it is emphasized that fire has long been a part of the landscape.
• 07:00 - 11:30: Discussion on Cultural Burns The chapter titled 'Discussion on Cultural Burns' explores the significance of fire, traditionally seen as a destructive element, highlighting its essential role in the ecosystem and biodiversity. The chapter acknowledges the multitude of ecosystem benefits provided by fire and features a special guest who delves into the topic of cultural burns.
• 16:00 - 24:00: Video on Cultural Burns The chapter discusses the support behind the poppy hour series, highlighting the sponsorship by an anonymous donor and Edison International. It emphasizes connections to wildfire awareness programs, mentioning two free classes available on the upcoming Saturday.
• 35:00 - 57:00: Q&A Session The chapter titled 'Q&A Session' begins with the host, Darren, passing the floor to his co-host, Brenda Kyle. Brenda greets the audience and notes that June 24th marks the beginning of the monsoon season for a lot of the world. However, she points out that in Los Angeles, where they are located, the weather does not signify the same season, highlighting the unique climate of the area.
• 89:00 - 90:00: Closing Remarks The chapter titled 'Closing Remarks' discusses the issue of climate change, specifically mentioning the rare climate that is prevalent only in two percent of the world, which is characterized by fire seasons. The conversation transitions into logistical details about upcoming classes that are available for free on Zoom, with gratitude expressed to an anonymous donor for their support. The chapter concludes with an acknowledgment of the Theodore Payne Foundation, highlighting its 22-acre land and non-profit nursery.

Poppy Hour: Cultural Burns with Richard Bugbee Transcription

• 00:00 - 00:30 hi everyone welcome back to poppy hour our monthly zoom conversation about california native plants my name is erin johnson and i'm the outreach manager at theodore payne foundation for wildflowers and native plants and we are a non-profit organization that is dedicated to the understanding and preservation of california native plants please come visit us we are located out in sun valley we are 22 acres
• 00:30 - 01:00 in a canyon and we propagate california native plants we have a retail nursery as well as demonstration gardens and today uh we are going to be taking a deep dive into the topic of wildfire and for any of you who are new to l.a or california it might be sort of confusing this connection between wildfire and california native plants but fire has been part of our landscape
• 01:00 - 01:30 here for millions of years and while we often think of it as simply a destructive force there are um it actually contributes an essential part of our ecology and it contributes to the um the rich biodiversity that we have here as well as many many other ecosystem benefits and so that's what we're going to be talking about today we're very very honored to have a special guest who's going to be talking about cultural burns
• 01:30 - 02:00 and so before we get into it we just want to give a shout out this season of poppy hour was made possible by an anonymous donor who we are very grateful to and this episode is supported by edison international and we're also this talk tonight is connected to a series of wildfire awareness programs that we're offering we have two free classes on saturday as well so we hope you'll join us for that and
• 02:00 - 02:30 i'll drop that link in the chat and with that i'm going to turn it over to my co-host brenda kyle hey brenda hi everyone uh thank you darren for that this is uh the beginning of what is today june 24th june 24th for a lot of the world marks the start of monsoon season but not here not in uh this very special place that we call l.a with our very special
• 02:30 - 03:00 um climate that only exists in two percent of the world and the two percent of the world it's pretty much fire season um goodness gracious so the classes tomorrow are on zoom right so anyone can can join and they are free thank you for for that and again thank you to the anonymous donor we'll start with our land acknowledgement um the theodore pain foundation the beautiful 22 acres that we have and our non-profit nursery
• 03:00 - 03:30 sit on tatavian land so we'd like to honor the tavian fernandinho people um and all our neighbors in all directions the sedano the kitano mooc the daniel so thank you for all of those cultures and their uh valuable uh traditional um ecological knowledge um and we'll start with flora uh next from
• 03:30 - 04:00 our nursery and she has two uh very special uh plants so flora what did you bring with us what did you bring to us today oh from the sales yard at the theater pain foundation i brought as brenda mentioned two plants and very very special one is the juncus textiles and i'm going to actually start it from its base and bring it down because this thing is super super
• 04:00 - 04:30 tall right out of its container and the junkistic stilas or the basket rush is local to our area and uh it was used by the native americans in making baskets so thus it's a common name here but one of the things that really impressed me i hope i can get a good shot of this and excuse me if i don't and that means you're all gonna have to come and see it in person but it's really the flower and this is one reason why i picked this one here and you can see how there's a bunch of flowers
• 04:30 - 05:00 up at the top people often wonder about its beauty and it's known for its cylindrical form and they were actually wonderful the way that they form in their length really helped with the basket base um i have actually a personal connection to the junkis because my background is that in textiles and when i came to theater paint and realized that this is one for the baskets that the native american used i just also want to point out that you can find this grown just above our south parking lot
• 05:00 - 05:30 between a corcus agrifolia an oak and a sycamore and it's doing wonderfully and can also be planted or potted up during the summer time here and then that leads me to the corcus agrofolia which is really i think going to be the highlight of today's talk and the quercus agofolia is the coast live oak local to our area and if anything as we were talking just to see where
• 05:30 - 06:00 corpuses are planted especially in our landscape at tpf if you come into the sales yard we actually have two very old ones that book in the sales yard on either side of the west or the east something to see and then we do have one up towards the front near the juncus that i mentioned and all of them are doing really well one of the things that makes them very drought resistant is that they are evergreen leaves and um because they're evergreen they're
• 06:00 - 06:30 able to push their energies into different places at different times based on heat and based on fire i also understand that they are deep root growers they have a deep tap root but they also do a lot of root growing too as well but yeah so i want to mention that the junkis is available in the sales yard and we would love for you guys to come out and this is just actually a specimen that i got from production so we are working on a whole inventory of this now all righty
• 06:30 - 07:00 oh thank you very much um flora this is uh oh goodness we're really excited to have uh richard uh bugbeat his uh background uh is uh ethnobotany uh richard um tell us a little bit about yourself and um thank you for for joining us today oh okay um
• 07:00 - 07:30 [Music] [Music] my name is richard bugbee and uh i'm uh pimco is kind of luceno uh nino uh i grew up in kumihi territory in a place called old town san diego which
• 07:30 - 08:00 was the village of cotsa high and i ended up with my teacher and i ended up and she we were together for like 35 years with her teaching me um i i actually kind of listened to her talk uh for about two
• 08:00 - 08:30 years before she even talked to me and the reason she picked me to um to teach is because of i never came up and asked her any questions and she always saw me there so anyway so um um most of my knowledge comes from my teacher jane dumas my hunt and my and my grandfather um john peters anyway they're uh uh uh
• 08:30 - 09:00 john peters was my grandfather he he was uh lucenia from paula and uh um he's the one that taught me shelters and hunting and and that type of stuff well jane taught me more medicinal plants and food plants and and things like that um so like what happened was uh i
• 09:00 - 09:30 i would work with jane and she talk about plants but she don't she'd only know the kumiyai words and things like that for him and so what i do is i i went to school and started taking botany courses so i can say when she's talking about pith dye i can say oh that's uh salvia piana and then i found out
• 09:30 - 10:00 there's a plant called the suck and that used to be scurpus and that's sonoplectus now and i found out these scientific names they change all the time so um the names that stayed the same were the the original tribal names the only difficult part is as you travel up the coast i lived in topanga canyon for 25 years and and taught down here in san diego and so i
• 10:00 - 10:30 i actually traveled to you know a few tribes territories and i would name the plants as i go through but to be the same plant but they'd have a different name so um it's not too difficult to know the different this the same plant and a different name oh they call it this takes practice right and willingness to learn all right so um mr bugbee we're ready um to learn all about fire whenever you are
• 10:30 - 11:00 okay so while we're waiting for the presentation to come up as a reminder if at any time anyone has questions um feel free to drop them in the chat we will be monitoring um or to put them in the q a and we'll get to them uh at the end of the program we did a lot of time i think you need to need to be able to share my screen can i
• 11:00 - 11:30 you should be able to let's try it yeah one more time can you see it can you see me we can see you but not your screen not yet oh here it is technology yeah
• 11:30 - 12:00 bam okay so i'm going to start out in my my tribal language is chantilla chantala is the language from the lussenia or the prime patron people uh japan is a is a a word um for a fire lit in a circle at several places that burns to the center um here i have euthylobic and uh
• 12:00 - 12:30 eutectic fire uh lovic means that it's good mood is a a term for a wildfire uh we we had uh and it actually means a fire that burns itself and um these happen to us too but they would only go so far because of our the way we uh reduce fuels from
• 12:30 - 13:00 the from our cultural burns that we always did but we need to use these reductions of fuels from from from our wildfires we're having right now and and start facilitating uh uh um cyclical mosaic burns or cultural burns wildfires are devastating while the cultural burns are revitalizing and so we can kind of bring back the um
• 13:00 - 13:30 there's kind of two different fires there's one that's you look at it it's all black that's a good fire you look at the other one that's all white from the ash that's that's a a fire was too hot so the land with its plants and animals had a a reciprocal relationship with indigenous people for tens of thousands of years and for the last 500 years the plants animals in the land have felt abandoned and don't know what to do
• 13:30 - 14:00 we are losing our grasslands and meadows through chaparral plant communities um and we lose it we lost a lot of wetlands and uh coastlands to development that's actually the first lands we lost and a lot of people want to call this land management but i like to call it relationships with the land this is across the street where i used to live in topanga
• 14:00 - 14:30 one of the first things i did when i uh uh moved up to topanga is wanted to know what topanga meant and so i asked all my elders and stuff and uh no one knew and uh um and then i uh i got a hold of a pablo talks writings and and the second word in his writings was tupanga which meant uh uh to be in heaven
• 14:30 - 15:00 but it means to be up high close to the creator so it's a kind of a special place so this is my first lesson i learned from my teacher and and uh um this used to say gathering with respect but this is the same thing if you're going to do a cultural fire you would do the the same process you always offer a prayer
• 15:00 - 15:30 ask permission and give your intention because and and you know i'll tell you what you're going to do and why so that the the everybody everything's good anyway this is the the process we go through i remember my eat my my grandfather used to hunt deer this way and uh he had the best tasting gear i always got the i always got
• 15:30 - 16:00 he not only would uh hunt the deer he would tan the hide and he'd always give us i wish i still had him a pair of shafts and a vest you know the deer skin and i always got the bullet hole so that's kind of yeah anyway uh uh so this is ishii he was the last yahi indian because uh he lived over in uc berkeley and hung out in golden gate park and i don't know they had that bridge then i
• 16:00 - 16:30 don't know anyway uh fire was the most significant effect even wildly employed vegeta vegetation management tool california indian tribes it was used all the time so there's cultural burns versus uh control burns uh control burns target acreage for fire breaks treats plants as
• 16:30 - 17:00 objects and fuel and there's fewer uh burns but they burn larger plots um with cultural burns it targets the health of plant and animal communities plants are overgrown and though and they tend to do that down here because of the uh we kind of uh um they overgrow and we we we burn them back and then for tens of thousands of years that's the
• 17:00 - 17:30 way it's it's happened and for the last 500 years it hasn't happened because mainly because it stopped when cattle came here because the the ranchers saw us burning the grasslands thought we were taking the um um burning their cattle's food when actually we were and were producing more because they were fire dependent anyway so uh um cultural burns causes small
• 17:30 - 18:00 fire breaks it treats plants as living beings uh well uh you wanna uh uh burn so you can get your the best medicine the best food um and and with control with cultural burns there's there's more of them but they're smaller you know they're smaller clocks so that you're breaking up this continuous
• 18:00 - 18:30 and there's something to burn uh uh oh we'll get to that um so this is a graph by don hankins don hankins is a pyro geographer the cal state chico something to say chico anyway uh he he has he's a phd uh anyway this is his graph of wildfire versus uh indigenous fires and uh with the wildfires it benefits
• 18:30 - 19:00 few species um emits greenhouse gases um and uh uh the loss of livelihood lots of property uh uh trauma um everything's not very good and with indigenous fires there's black carbon uh there's a toxin filtration with the
• 19:00 - 19:30 with a with a charcoal and there's um when the one of the byproducts of indigenous fires is it it raises the water table and the plants that come back uh uh retain water in their roots and instead of sucking up water also it benefits many species and we get a a a a better of
• 19:30 - 20:00 plants and a better uh product for what we're going to use it for longer straighter shoots so the indigenous land management or relationships uh there's burning irrigating pruning composting sowing um killing transplanting um and uh transplantation like uh
• 20:00 - 20:30 willow willow is like really easy um and the benefits are game management insect gathering insect control every time i read that i think of the cricket tacos we had underground ceviche that's what it was um the modified growth of plants increase uh certain species increase soil fertility make gathering easier change plant community
• 20:30 - 21:00 compositions uh prevent large destructive fires eliminate diseased plants and harmful insects and increase biodiversity and that kind of reminds me the change plant community composition is we we say that that juncus we call that quinai um has a better color when it grows underneath oak trees or near oak trees uh which is uh uh said now we call that i'm i mean that's
• 21:00 - 21:30 incumbent senior and i so uh which dialect of kamehameha um both northern and southern yeah yeah well the northern would say it's now and the southern would say senior okay say something so it's there's a i it's hard to hear the difference but there is a difference
• 21:30 - 22:00 yeah i learned southern southern some things are way different though so this is a wrong good he does a small cultural burn uh uh but he's been doing it for many years uh anyway so it's only a we're burning to restore the land
• 22:00 - 22:30 restore the resources restore water today we're burning the red bud and sour berry which is a three leaf sumac both of them are dying and they need new growth and in order to get that we burn it cultural burning is a traditional land stewardship tool employed by the indigenous people all over the world and it has a very strong history and contemporary practice
• 22:30 - 23:00 in california [Music] for the students to not only observe him as a land steward and to listen to his knowledge and the way he approached the work but also to then be involved alongside him and to be guided by him in those methods really went even beyond what i had planned for the class bringing you folks in classroom using davis gives us an
• 23:00 - 23:30 opportunity to share with you our traditional ecological knowledge and practice see it firsthand i keep telling everybody that for centuries when the indians burned all the time then they could they could come through and do a broadcast burn underneath burn all these strawberries without burning these trees there's no doubt that fire suppression is one of the leading causes for the fires that we're seeing today in california but it's so damaging to communities and a lot of
• 23:30 - 24:00 that has to do with the fact that uh starting in the mid 19th century but really in the early 1900s native people were prevented from burning across their traditional homelands and now we're just seeing the result of that policy we started this morning with a blessing we started this morning by asking all our relatives out here permission i'm not out here to destroy them i'm not here to restore
• 24:00 - 24:30 and make new life [Music] the thing is that fires are going to burn whether we want them to or not what we learn from cultural burning practices is that native american communities have learned to use fire to their advantage we need to also learn how to use fire to benefit society i see a lot of help in collaborative partnerships where we find state and private funding in which people can work
• 24:30 - 25:00 together to prepare the land for a burn so do that thinning take out the overgrowth and underbrush do that raking and piling and burning before you can implement a burn i think that's key i think people need to be educated about what the land looked like for many years
• 25:00 - 25:30 so that that was wrong good and um he me and ron we used to sit on the native american advisory council for the state parks and we have a lot to do with the rangers being able to wear their hair long and uh for in native rangers and uh me and another lady that was on
• 25:30 - 26:00 the on the council was named vivian hellstone and uh she uh um me and me and her uh developed a basket weavers gathering permit for california indians so we can gather uh stuff like junkus and um the plant they're calling sour berry is sturdily sumac or
• 26:00 - 26:30 uh i think they call it basket bush now yeah and and uh uh anyway um uh it's used to make the white color in in basketry the same junk as we use but they would use that where they want to put white color so there's a timing and a frequency that we uh that we gather plants the
• 26:30 - 27:00 the the the timing is pretty much set this is again don hankins again um data but the frequency ver varies a lot and it probably varies more than it shows on this graph and and it um it's really dependent on fuel humidity winds uh uh and
• 27:00 - 27:30 different things like that um my experience with fire fire fighters is that um down down here we have 18 reservations um almost every reservation has a fire department before there was gaming down here um everybody was a firefighter the knowledge the little kids had when i
• 27:30 - 28:00 used to teach the culture class uh of firefighting it was like they knew what these numbers and letters of these different planes and what they were doing and they really knowledgeable and then when i was teaching my ethnobotany class at saquon um um the the firefighters were training in in my in the same classroom
• 28:00 - 28:30 and so when i would come to the classroom early i got to listen to the their training it's pretty marine corps but it was [Laughter] but i learned a lot of stuff from anyway um um so if these two with you know i was thinking about you know we were talking about uh uh uh uh oh another princess annually under the oaks
• 28:30 - 29:00 of the goal is for a good harvest and control pests and disease uh annually around springs uh um to bring in the back the uh um a short shallow root of uh grasses and annuals so where the goal is to sustain water level and flow uh annually in grasses and shrubs for uh because you want the following year you want the long shoots for the basketry like they're doing for the
• 29:00 - 29:30 um sour berry and or the yeah basket bush or whatever or you can get the long sheets for the arrows i make arrows out of bush puppies which for some reason make really super good heroes um which anyway um um to get straight shoots like that and every 10 or more years in chaperone chaparral and the goal is to maximize seed and fruit yield and to control pathogens just
• 29:30 - 30:00 we actually would only let chaparral grow on slopes any time it was a level area it was trying to keep it gras open with grasslands or meadows or whatever smoke was used as inversion layer with an effective insect and destructive pest repellent uh smoke conversion layer also kept water
• 30:00 - 30:30 temperature of uh down for aquatic life especially up north and um most of the people uh uh do um a lot of fire uh cultural burns a lot up in northern california where the trees are really dense especially with conifers the agencies that fight or wildfires are
• 30:30 - 31:00 the best they are these same agencies have also failed with their fire suppression techniques uh uh the greatest failures were smokey beer and leave it alone um and that didn't work everything just grew over and get all this fuel didn't matter of them who lit the fire it's going to burn really bad and and then they're replanting the forest with conifers and not fire resistant oaks
• 31:00 - 31:30 there's two reasons for the conifers and well the main reasons is they can make money off of the wood the conifers and and they grew fast and and oaks are growth grow too slow um we have a mountain range called the cuyamaca mountains in san diego um in the kumihi creation story um there is a battle between the black oaks and the um pine trees
• 31:30 - 32:00 and the black oaks won and they sent some of the pine trees to the west and they became the tory pines and they sent some of the pine trees to the to the uh east and they became the opinion vines and those are the only two pines that kumiyas eat and they actually have the same name they're all the other pines have a different name
• 32:00 - 32:30 so do the oaks there's no word for oak each oak has its own name so these agencies need to work together with traditional ecological knowledge people like ron good don hankins margot robbins bill tripp frank lake willie pink uh willie peak does a lot of stuff down in south east coupeno and australia already uses aboriginal traditional brain techniques it's called
• 32:30 - 33:00 fire stick on their public lands um i was thinking about uh we one of the things we have to get our tech people is um this uh special clothing that uh that uh firefighters have to wear and and i was thinking in the old days we didn't wear clothes we we did this uh on natural so i guess we would
• 33:00 - 33:30 you'd be extra extra careful with fire yes yeah yeah you know because i used to think because we have a fire dance that we stomp out a fire with our feet and we don't we we're barefoot but uh um it's little by little but you know anyway it's little by little but it's a lot of people at the same time right yeah yeah okay exactly yeah okay yeah
• 33:30 - 34:00 so uh um so uh for burning of coniferous forces uh keeps the force relative relatively open reduces competition uh result resulting in trans stands of similar uh aged trees removes disease trees increases biodiversity keeps certain species from taking over extensive area
• 34:00 - 34:30 and the the most besides reducing surface
• 34:30 - 35:00 all right guys we're having a little technical difficulty i think um richard might have frozen so hang on just a second and i think he's gonna okay um yeah i thought i thought i'd froze thank goodness okay so to answer some of the questions that have been going on in in the chat uh denise uh aguilar your comment uh we've gone a little bit too far with being uh scared of fire well fire can be
• 35:00 - 35:30 destructive but i think uh richard um and and in the video mentioned that you know it can also be helpful california it has a lot of native plants that rely on either the heat the smoke or the ash in order to um germinate and and come back one of the most famous follow fire followers would be uh fire poppies uh i believe the um matilla ha poppy um also i'd aaron of any other
• 35:30 - 36:00 ones that you can think of um we have actually interesting we when we had the latuna fire we actually um got permission from neighbors to go collect there so there's a giant giant facilia it was collected as well as a poppy that responded to the fire and so those are a few that are hyper local those are um up on our website if you
• 36:00 - 36:30 want to check that out but then those are under the local source yeah i'll drop the link right now okay are you back mister richard you're back i guess i'm back yeah there's an unpleasant one too called poodle dog bush poodle dog we're not fans of that one but we're very familiar with it yeah it's supposed to be more toxic than oh um hey uh i'm gonna remind you about that later on when you talk about pine trees
• 36:30 - 37:00 don't put it down richard don't put it down you know what i'm uh i i uh i'm not allergic to people okay i found out the hard way you see that we can see it yes okay so chaparral fire effects uh opens up of areas the same as a the other fire uh uh keeps uh
• 37:00 - 37:30 keeps stands from achieving the mature uh stage of dense chaparral which increases the threat of wildfires encourages herbaceous fire followers increases browsing animal populations and allows better visibility and movement um you can see that those are the same plants as that woody material those are the same plants that coming
• 37:30 - 38:00 out out of their base there also that wood if that's been in a fire uh uh that wood has been tempered and it's a lot harder and and can be uh made into tools a lot better um also uh if if that was like willow or elderberry or there's a dollar different plants if the barks burnt like that off
• 38:00 - 38:30 the off of the stem or the trunks like that um that's used to make a um the soft skirts to women more they clean them up they don't look black like that i actually found a bunch of uh well pounded willow bark like a cow found in willow bark but a willow bark like that from when i worked at the museum of man it was you know um 55 gallon drum it was uh
• 38:30 - 39:00 it was um what the artifacts were in 1914 and send them to the museum in i got them sent out to kumei women to make skirts out of them anyway so language has a lot to uh uh do with our environment and our uh the knowledge we have languages are our specific local knowledge have a specific local knowledge built in the cultures have evolved in a particular particular environmental
• 39:00 - 39:30 context so they have extraordinary ordinary amount of traditional ecological knowledge knowledge of local species plants animals medicinal plants and how to use them migration patterns of animals so when languages die off much of that knowledge goes with them when children stop learning the language they also stop acquiring that traditional knowledge if we can recognize that culture and
• 39:30 - 40:00 nature are uh entert linked then working on a biocultural diversity as a whole as a subject would be a more fruitful way of looking at conservation languages are disappearing most quickly in australia in the americas and most most quickly in california um not so much now there's been a big language resurgences i i work with advocates for indigenous california
• 40:00 - 40:30 language survival we were actually instrumental in getting the tonga language and lot of the eloni languages and a lot of the languages are formerly known as yokats of brought back and uh and actually tripled the number of kumiyai speakers it was on there's only like 25 so but it's there's like a hundred now
• 40:30 - 41:00 we set up master apprentice teams and and for people that didn't have languages there's a every two years we have a breath of life that we hold but uh uc berkeley wow the first the first uh tongva language spoke in 100 years was the hokey pokey now we're up to the uh 12 days of christmas i think was the last thing that that was done yeah yeah
• 41:00 - 41:30 cameron rose done a wonderful job especially uh taking uh harrington stuff which is sometimes i help her on that because um my grandfather spoke california and a lot of harrington stuff he translated into california instead of english so sorry i'm glad you said california instead of spanish because there is a distinction yeah it's actually more distinction from mexican too oh yeah yeah yeah yeah yeah it's a it's
• 41:30 - 42:00 a i remember taking spanish in school and i got an east like my grandfather speaks this stuff and then when it was nothing already spoken that was a drag anyway uh so some of the solutions is follow the wildfire with uh uh cyclical mosaic burnings or cultural burns treat the different diverse regions of california differently northern california has pine forests uh uh we have
• 42:00 - 42:30 chaparral our forests are kind of shorter denser but shorter anyway uh a plant more plants and less conifers actually plant more plants and less trees and if you plant trees but plant oaks can you say that again for the people on the back that didn't hear it yeah yeah more plants and if you count a tree yes more plants because you know if you ever look in the whole
• 42:30 - 43:00 picture of a an area there wasn't a lot of trees they were like maybe cluster at a alluvial flume or or i remember going in the country and my teacher goes see those trees over there and i go yeah she goes i was born underneath one of them and then i said something stupid i said and it's still there meaning the city didn't encroach
• 43:00 - 43:30 anyway um so land management agencies with their modern technologies need to work together with our traditional ecological knowledge practitioners and their ancient knowledge keep our plants animals and uh land healthy ah you know what we're gonna get just enough time to can i show margot of course yes okay this is margo robbins she's been uh working with fire for a
• 43:30 - 44:00 long time um she has her 111 chin tattoos these are uh designate uh her tribal marks and and a lot of women especially up in northern california um have these this year's trex is for the first time ever all local uh people because of the kobe we were unwilling to invite people in from other areas to
• 44:00 - 44:30 come help burn and get training and so we have the hoopa europe tribes the cultural fire management council the mid planet watershed council and then a couple of independent people that have come to help us burn this spring is particularly critical to for us to get fire on the ground because we are picking the last of our places that have been burned for hazel this spring so we need to have hazel
• 44:30 - 45:00 again next spring for the basket weavers and so we need to get fire on the ground in the different hazel places we burn two different hazel places there's some hazel up in this unit but this one is more of a prairie restoration it is really gratifying to see all three tribes come together and work together to bring fire back to the land we agreed when we put together the
• 45:00 - 45:30 europa healthy country plan that the tribes can burn together just like we dance together that this is good for the people and good for our homelands this particular trex burn is very historical in that we have all of these organizations have come together for this training exchange opportunity it says a lot about the fire community and how we support each other and the collaboration that takes place within that community
• 45:30 - 46:00 and you know how significant it is it's very significant because you know either a trex burn uh you know on a prescribed fire or suppression fire or any other activity such as training uh fire departments you know no political boundaries they want to come together they want to work together they want to participate in these events and support each other the training exchange is a program that's designed to bring folks like us together from other agencies departments and provide training opportunities for fire qualifications
• 46:00 - 46:30 in prescribed fire and in operational qualifications so so folks that are here not only get the opportunity to help put fire on the ground but there's opportunity for them to get very important training that they would not otherwise be able to get these kinds of opportunities are few and far between so that's what it is it helps them get qualified at higher levels organizationally serve for promotional opportunities and career development it's such an amazing thing to see a fire engine for hoopa come down and a
• 46:30 - 47:00 fire engine from a crew to come down and join the yurok engine and tribal people from all from all three areas come together and work together to um to do good work you know to restore the land there is hazel up here as well as
• 47:00 - 47:30 wild potatoes and wild iris and some different kinds of teas and things like that that will once it's opened up really thrive and and reproduce and be healthy so we're excited about that too we're hoping to you know in addition to make getting acorns healthier as a traditional food to also reinstate the grains from the prairies and the wild potatoes into people's diets
• 47:30 - 48:00 so we're reclaiming our food security and then of course deer are going to come into all of these places traditionally our people and other tribes as well used a fire on a regular basis every year different areas were burned
• 48:00 - 48:30 and there's a cycle of burn and sometimes you will re-enter a place every three to five years sometimes every eight to ten depending on you know where you're burning and the prairies more often and so this land was actually about 50 prairie and it's only three percent of what it once was and so there was you know prairies would go on for miles and miles with uh with just you know some some oak trees
• 48:30 - 49:00 on it and it was very open there was a lot more water in the river and in the creeks the everything grew in its proper place and fire helped to maintain that balance so like right now we have bird trees that are growing clear down to practically the river and that's not really where they're supposed to be they're supposed to be more up in the higher country or conifer but when the timber industry
• 49:00 - 49:30 came in and that's their cash crop and so they not only logged everything that was loggable but then they paid people to replant trees every place including the prairies and so our landscape is very different than it used to be you used to be able to see through the trees and up to the tree line every place or down to the river and now there's so much brush you can't see through it so but we're starting to
• 49:30 - 50:00 change that as i drive up the road each morning and i can the different places that we burn you can see the skyline and it's such a wonderful feeling to know you know right what we're doing is making a difference because of the wildfires people's attention is really focused on fire right now
• 50:00 - 50:30 and mostly it's fire prevention wildfire prevention and so they realize the government agencies that the policy of excluding fire from from the forest has been a very dire mistake and the consequences are these huge mega fires that continue to get bigger and bigger and more and more and so people are starting to realize that we need to do more
• 50:30 - 51:00 prescribed burns because it acts as wildfire prevention when you purposefully reduce the fuels so when we are doing cultural burns to propagate certain species culturally important species it's also doing fuel reduction and plus because of the fact that native people have been burning for thousands and thousands of years these different government agencies and other organizations are starting to realize
• 51:00 - 51:30 that native people do know more than a little something about what the land needs and how to use fire and so a lot of the different organizations and legislators are getting a hold of us and and asking you know about wanting information about how how did we traditionally take care of the land
• 51:30 - 52:00 okay they're just they're just going to show up with faces this year's so that was uh uh margo robbins how they do it up in northern california you can see this more um more intensive than uh then down in the southern sierras with the wrong good so these are my s uh my seven kumi lady
• 52:00 - 52:30 oh they're behind me too uh uh seven kumi eye ladies [Music] this is a downtown san diego in 1892 and um this is my my hush and um i asked my teacher to to i was doing an exhibit about
• 52:30 - 53:00 healthy foods um at ucsd and i wanted to call it uh people need plants and plants to eat people and so i asked how to set how do you say um people need plants and plants need people she's so she says my hostility but you might know quite sure and i thought i go well she didn't say anything about plants she said something about people but anyway so what she said was the creator watches over us all and takes care of the land
• 53:00 - 53:30 of the people so i thought that was a lot better title so i used that um and what it was i know i knew all those words uh i knew my hustle wu newton might but i wasn't quite sure about not quite sure so when i figured it out it has to do about taking care of something anyway so these here's my set uh seven kumi eye ladies um
• 53:30 - 54:00 the youngest one is 105. the oldest one is 128. this is how old we used to be when we uh a long time ago before um um i don't think these these guys were actually from local i think they were from um back country i don't think they were quote mission indians um i think they
• 54:00 - 54:30 were living off uh the traditional foods um and not off of a modern foods um they were eating uh acorn mush and they're eating wild meat uh uh and while our meat before it isn't like our meat today uh uh one of the things that uh uh is lacking in wild meat is there's no fat in it
• 54:30 - 55:00 um and and that's why we uh supplement it with acorn mush we put our food was full of of uh supplements because uh like um we never uh from the time we were weaning from our mother till we were an adult or for since the time you're weaning from your mom you never drank milk again there were no cows and
• 55:00 - 55:30 [Music] deer were uncooperative and so but we knew we needed calcium and so we would grind up a small animal bones and put it in our food we would scrape out bone marrow from the big deer bones so we knew what we needed to put in our food and and so it was a uh a bunch of supplements and uh because food was
• 55:30 - 56:00 thought of as medicine to maintain her body so the two ladies in the dark shawl on the right hand side they're 126 and 128. i bet you can verify it because they were born before there was a um they were born when there was only kumihi living there so i'm sure there was no no hospital records
• 56:00 - 56:30 anyway but they were born before uh um uh um cabrillo came um and so what i uh that's how healthy we were and then when i i used to work at the museum of man as a indigenous education specialist and i kept coming across photographs of people and they say 137 100 and you know just just outrageous numbers of
• 56:30 - 57:00 the age and that's there are a lot of them and anyway um um people live to be very old and so what you had i thought i thought about our education system and the way um we get educated i got educated um more from my grandfather than my dad even though i got educated for my dad but my mom but more from my grandfather and and um uh in the
• 57:00 - 57:30 in the old days that's that's who would be your teacher would be your grandparents you have four grandparents and if you're living this old you have great grandparents and so you have eight of those and if you live in this old you have great great grandparents um i have great grandkids so i'm not so so you have great great grandparents you have uh uh uh 16 of those
• 57:30 - 58:00 and if you live in 120 something 130 you have great great great grandparents which is which i don't know why you have 32 of those so what it ends up is is is for every student there's 40 teachers and so the amount of information that could be funneled down into a to a person is is is this immense and the amount of information can be very specific to what that that person wants to learn and and needs
• 58:00 - 58:30 to learn to do whatever he wants to do because you got to remember we used to go through puberty ceremonies at uh at puberty and from um before that we're supposed to be a child and we're that that's what we're supposed to be but after that we have to be an adult and we know exactly what we want to be we know we want to be a hunter or a dancer a singer a medicine person or you know whatever it is so um the amount of information so that
• 58:30 - 59:00 what i'm thinking what i'm thinking is that traditional ecological knowledge was passed on that way too so um i remember my grandfather would could tell me the time without ever seeing a watch he just looked at a shadow and he tell me and he'd be within 15 minutes so it was like wow i don't know how i always thought how how do you ever figure out daylight savings anyway you didn't have to save daylight
• 59:00 - 59:30 you were up with the sun you were up with the sun and you know asleep by the moon right yeah so oh wow um and so these are my seven ladies i know the lady in the black uh standing up that's a 111. her name is rosa but i haven't figured out who else and they're way wearing bay laurel things on their head to keep the bugs
• 59:30 - 60:00 away and uh so this i'm rea here's my uh email address when what dayoil.com what means uh bearing lusano or um associated with the kumi eye um my teachers called she said i'm kumi and i told i saw that i'm coming i sweet sweet means i'm i'm like and the kumiyas are okay with that uh uh and then uh um um i live with the man
• 60:00 - 60:30 angela yo gombe people of australia and the teowena people from new zealand for a while and kind of got it adopted into their little things okay thank you um this whole the um the only word that i recognize is tipai because that's the people right that's people okay yeah question uh your presentation
• 60:30 - 61:00 um focused a lot on the northern uh california and um those uh cultural burns can we go back to the slide where it had the different times of year um the cultural burns can can take place sure thank you first i want to go through this rule my means a creator oh but my han actually literally means the water above
• 61:00 - 61:30 to look at something or watch something keep eyes people you might means the earth and then like i said before i wasn't quite sure what no quarter was for a long time okay and so everyone um we've been looking at the questions in in chat um feel free to drop more questions in and
• 61:30 - 62:00 the q a and we'll get to them um that one so you have the conifer forest and the chaparral um chaparral does exist throughout um california so this chart this timeline uh would obviously vary um depending on the um on the conditions but how different would the
• 62:00 - 62:30 practice of cultural burns be from northern california to southern california you cut pursuit okay to tell you the truth this chart was made up from someone from northern california so uh when he's probably saying chaparral shrub communities he probably doesn't have a lot of that up there but i'm sure he's gotten data from it
• 62:30 - 63:00 but uh um but you know california indian stuff that's the way it filters down it's it comes north to south for some reason um the way languages started being revitalized it was yes is from north to south you know and and uh i don't know why that is but but you can see that the biggest disparity is disparity in time is is chaparral
• 63:00 - 63:30 script communities 10 to 50 years this is a a wide span you know i was talking to bill tripp the other day and he was uh i said oh yeah a fire burning season's over with he goes no not at night and i go wow i go that kind of makes sense so the humidity is up winds are down and you can sure see where it's burning
• 63:30 - 64:00 that was one of the questions that someone had in in chat how do you keep the fire from getting out of control you know that's where you there there's a place in uh uh uh san diego county called hong kong um uh that means where the water is bubbling
• 64:00 - 64:30 out of the earth anyway um they took this like scrub and it was actually a lot a lot of it was tamarisk and uh mustard and and and a bunch of stuff and they just molded down and and and burnt it up and put put a bunch of sand on it and let the water bubble up and now it's a
• 64:30 - 65:00 like a blue crystal clear hot springs lake look not a lake it's a little pond but it's all clean there's no there's a you know some native plants around it but there's no cameras anymore and and it was kind of weird because the county came out and they said they said well we could burn and it was kind of kind of strange i thought it was
• 65:00 - 65:30 i guess i thought there was nothing out there surprising that you got county buy-in well the county had to look at it to do something you've been doing um this uh type of education and um you know working to revitalize cultural burns um in in partnership with other agencies how difficult has it
• 65:30 - 66:00 been to convince other agencies that you know you indigenous people that have been here for thousands of years actually know what what they're talking about actually there's a organization being formed right now with with margo and uh and don hankins uh um and uh um willie pink and uh a few others uh uh and it's gonna get the uh
• 66:00 - 66:30 top people that are involved with cultural burns and and control burns not only not only traditional ecological knowledge people taking people but but former maybe some even some current uh uh uh native fire chiefs from uh different reservations that wanna go into uh um
• 66:30 - 67:00 um starting uh cultural burns and are you gonna get the apache eight the what the apache eight oh i don't know um in case you did the people in chat and later on in youtube don't know the apache 8 is a group of obviously apache firefighters who are all women oh oh yeah yeah yeah apache yeah and uh
• 67:00 - 67:30 yeah you know when i went 30 years ago um almost all the adults that were working on the reservation had something to do with firefighting there are the firefighters that went in then i lived with a couple of smoke jumpers oh wow they weren't native but they're pretty crazy i know earlier in your talk you did say
• 67:30 - 68:00 something that you know before gaming um everybody worked as a firefighter and now it seems that you know getting jobs um like this number one they're they're seasonal you know so is there a a bigger future in your opinion for um uh using uh traditional uh knowledge not just for fighting for firefighting but for forest health in general
• 68:00 - 68:30 to tell you the truth that a lot of they have what they call there's firefighters and there's fire bosses and they're the ones that say where they're gonna put through the fire or not you know they're in control but what is happening is is uh non-native people have worked their way up into being fire bosses bill tripp is a fire boss and he uh gets control uh um oh um
• 68:30 - 69:00 one thing bill trump is he he doesn't look native but even and and [Music] he sees things that some people don't see sometimes anyway you know sometimes fires are let go sometimes on purpose you know it's also been known that they don't make a
• 69:00 - 69:30 road so they go deer hunting the next year too oh that's that's management right for the deer um the when you were talking about you know the the way um can you explain what a mosaic burn is i think we had a question about that it means you go around and you look at the different plant communities and you burn that particular black community somewhere in between what margot was
• 69:30 - 70:00 burning and what what uh uh uh ron was burning you know if uh um you're burning a plant you burn in a plant community may when the plant community needs to burn be burned a lot is the um what was ron was burning the what does he call it he got a sour berry yeah the sour bread that really needs to be burnt or it's real tangled and it actually looks um looks a lot like poison oak yeah i think
• 70:00 - 70:30 we came to the conclusion that the three lifts the three leaf sumac is the roost trilobata which is now roost aromatica yeah so that that's what that's what we do amongst ourselves which went i think it jumped like twice yeah but you know a colloquially uh regionally basketbush yeah yeah yeah it and it's split three
• 70:30 - 71:00 ways and it's uh anyway it's a particular and it needs to be long and straight and not a lot of nodes in it and that was used obviously for basket making yeah that's what you get your white design in oscar yeah so so so he has like 10 to 50 years for chaperone i don't you know i think i'm going to ask um
• 71:00 - 71:30 willy pink what how many years he thinks lily pink is a companion he he's actually a fire follower he got he's gathered dog bean uh junk us after a fire and he gets really good stuff and uh uh one of the things he he got was a he got the bark off of a cottonwood tree after a burn and then he took the the actual cottonwood tree and chopped it down
• 71:30 - 72:00 and he made it it was dead from the fire and he uh uh uh made a canoe exactly like the canoe they found in lake elsinore and but the cottonwood the wood was a um hard because it got tempered from the fire what are some of the other um after immediate after effects to the plants um that you know different cultures would benefit from you know not just um having materials
• 72:00 - 72:30 for baskets but food or clothing or anything else it's like margaret was saying she was talking about the potatoes too though she was gonna get when they uh um and i know we're always excited about potatoes sometimes our potatoes are onions uh the the the blue dicks but we also uh we have a gymsonia
• 72:30 - 73:00 we call them hip-hop which means a water potato i don't know if you know the plant gymsonia i'm trying to picture it i don't know i don't know if it has an english name okay that's a latin name and um in order to prepare for a cultural barn one of the questions that came in from youtube um was uh you offer a prayer but offer a
• 73:00 - 73:30 prayer to to whom yeah that it doesn't create out of control no that's always wise but yeah i guess you could put that in there um that hmm maybe because you just offer you pray for every time you do something yeah i mean you know to people that are indigenous a prayer is
• 73:30 - 74:00 that's the first thing you do always all the time yeah yeah it's just uh it's kind of the um bring creator and close and say this is what's going on and when i say creator it's it's you can call them whatever you want so uh-huh same thing but but uh uh um that's why we call them my hot the water above people could love it oh that looks like water yeah
• 74:00 - 74:30 yeah and so you offered you after the prayer you give your intent and we saw people clearing the um the what looked like conifer forest floor so that is obviously a major um part of these cultural burns iran wrongly calls that cleaning house cleaning house because ron says well it is uh our our house was the outdoors the
• 74:30 - 75:00 the the forests and the woods or whatever the ecosystem we live in that was our house we had houses but those were for cold days or rainy days or that's to store your stuff in he slept outside he usually slept underneath the ramada um when i was young
• 75:00 - 75:30 i used to go to uh elders people's houses and they would refuse to live in houses sometimes you can get them in a trailer but they always slept that was there was always a carport and they always slept underneath the carport and they'd always everybody's had mattresses outside and so so it's just sleeping outside and so that's the way you ron says that that's kind of the way you you you swept your floor you burned it
• 75:30 - 76:00 and uh and it makes everything healthy and you know yeah you lived outside yeah richard one of the things you'd mentioned when we were um talking before poppy hour was that there was a grass that um that nearly went extinct um yeah it's called it was called the saddle high grass and it was the spanish uh i used to work with florence shipbeck was the
• 76:00 - 76:30 was the main anthropologist for the kumeo and she told me about the spanish soldiers talked about a a saddle high grass that they that was from mission san diego the mission san luis rey and they never saw the ground because of this grass and she said that the the the and the seed was like the half the size of wheat and that
• 76:30 - 77:00 that that we ate the wheat and processed the seeds uh we we used this the stalks for um catching and then we would burn the stumps and the the the we're always sloppy when we gather seeds so the seeds were fire dependent they needed that fire and that we light it on fire and they'd germinate
• 77:00 - 77:30 and the little sheets would come up and the deer and the rabbits would come out and push out the plants a little bit more you know anyway and then the rabbit and the deer get real skinny and get real fat anyways um so we did this this cycle of burning this all the time you know but then when the spanish brought their cattle in they saw it as burning their food for
• 77:30 - 78:00 their cattle thinking the food they're gonna eat those stubbles or maybe we weren't gathering as much it wasn't there probably wasn't a lot of us along that trail you know you know when the spanish came here and controlled the land and stuff they didn't control more than 20 miles inland you know they they claimed the coast and that was uh they didn't get too far east
• 78:00 - 78:30 they were probably blocked by the chaparral yeah so another question so once the the forest floor is cleaned out that part of the house is is um clean that's preventing um the fire from going up it's kind of is clearing that ladder effects to prevent the crown fire
• 78:30 - 79:00 is that is that right i mean open it up it's not it's gonna not let trees crowd themselves the canopy is probably not gonna touch um it's going to um just it's just going to open it up so that more herbaceous ground cover type plants would grow instead of trees um and then then there would also
• 79:00 - 79:30 um um keep most of the branches um that at least they cannot be up higher and that won't happen on the live oaks so because live oaks like to spread out their branches and and i call it resting on their elbows that's why you can always tell if there's cattle around you look at the live oaks the live oaks that don't touch the ground there's sometimes there's cattle around
• 79:30 - 80:00 and sometimes the old live folks they like that like the lean over on their elbows yeah i've seen that yeah so and then what happens um post fire how did indigenous um cultures or the indigenous cultures that you're familiar with um handled um post fire you know i know that raking the ashes is is important so why well post fire actually uh you can have
• 80:00 - 80:30 different plants coming but you're gonna one of the reasons you did that fire was to shape certain plants to having long straight shoes or or some different characteristics and uh um post fire care is is mostly gathering because i don't our needy plants they really like to be interactive with they really
• 80:30 - 81:00 i remember i had a prickly pear and it was just started out as a pat one pad and um or stem or whatever anyway uh uh uh and then it grew and it grew a couple fruits and i picked the fruits and it said oh you'd like this here and next year it just had so much fruit it fell over but same with my lemonade berry um but um
• 81:00 - 81:30 tell you too plants like to interact with people you do they benefit from yeah they're just i mean people there people say they benefit but you know the plants benefit too and and that's what that reciprocal relationship is you know you know um chia chia used to be like three or four feet tall he used to walk up with a bath uh
• 81:30 - 82:00 like a basket and a and like this tennis racket thing and the seeds in and you'd be sloppy about it you know you get most of the seeds we know what chia seeds are and then uh uh but no one's gathering chia noir so what's happening is uh as tia matures as the seeds ripen and the birds are eating the seeds because no one's coming to gather the
• 82:00 - 82:30 seeds and the seeds that uh uh the the seeds from the lower stocks are uh uh ripening too but the birds are eating the top ones so the ones from the lower stocks are falling off and and and in their annual so they're going to be next year's crop but uh um chia is genetically getting shorter and shorter and shorter now when you go get
• 82:30 - 83:00 here it's like six inches one foot you know one foot you know it's like it's not three or four feet like it used to be and that's it's just that's just a couple hundred years that's changed and and that's a that's a big physical change for uh and then and it's because we collected the tall seas and we were sloppy with the tall seats those are the ones that fell on the ground those are what came back next year and by the time the birds came by all they had was the short ones to eat
• 83:00 - 83:30 so we have uh more questions from youtube you mentioned opinions earlier as a food source were they part of the cultural burning they don't they seem to do poorly um with fire today so pine i know that the pine cones need that heat to open up and and germinate so what can you tell us about the pinion pine specifically well we have two two pines that we eat and and both of them called and kumi are called wu and whom if you
• 83:30 - 84:00 remember that word shawu to look for sometimes i always think maybe that's the pine cone that's the finest we look for anyway so um so um they're actually the pinion pines and the tory pines they taste the same toy pines are bigger but their shells are exactly the same that thin shell they're both tasty um
• 84:00 - 84:30 they're like um a big food source for people uh mostly on the eastern slope of the mountains that have don't have access to acorns and so their main food source especially for fats would be opinion opinion nuts [Music] opinion pinyon pines
• 84:30 - 85:00 they grow in a more sparse area so i think that uh we wouldn't have so much fire needed to keep the landslide the landscape clean and stuff there is fire used to open up uh um closed pinecones i went to uh i went to the um uh
• 85:00 - 85:30 los angeles natural history museum with a with a uh a paiute elder named uh by martinez anyway she was one of the first teachers the native teachers to teach in l.a she taught at manzanar anyway uh uh we were in the the uh this exhibit and had a paiute diorama and she looks over it and they had a a basket that roasted
• 85:30 - 86:00 pine nuts and she goes i know that basket she goes that's my aunt's basket i roasted pine nuts on that basket and it was her aunt's basket it's kind of weird that i know that basket well it's very personal it would have taken hours to to make it i'm sure she remembers it so the next question also from youtube um were there differences in how cultural burning was
• 86:00 - 86:30 used inland deserts compared to the coast oh yeah because i don't think there'd be a lot um the only don't the coast you're gonna have a lot of riparian uh uh land that burns and uh that's where you're gonna get your willow bark and mostly willow which is going to regenerate but you're going to open it up and so it's not really
• 86:30 - 87:00 really extensive now they're those are uh um uh water-based uh uh bioregions um but now we have a plant in those fire regions called arundo oh yeah and it has turned the the water-based uh bioregion into a firebase region by our region and so fire is really hard to do now that arundo is present it was a lot better when we just
• 87:00 - 87:30 burnt willow and in any way and then the desert to tell you the truth the only plant i know really burnt is um the muay muy is uh the palm tree um means a bighorn sheep tree and anyway that the duff on that would
• 87:30 - 88:00 be burned away every so often okay um i think that does it for the questions are just a real um quick to verify the picture of your seven ladies was taken in 1892 is that correct yeah okay and then someone asked um about the um link to the the videos uh aaron did post a link in the chat not only for our fire
• 88:00 - 88:30 series coming up but um different fire following plants um the plants that came in after the la tuna fire and um the pbs program with ron good um so thank you mr bugley if no one has um any more questions we're we're good we're almost at seven o'clock thank you ev everyone and you know mr rugby i have to tell you
• 88:30 - 89:00 especially thank you so much for bringing up the subject of language and how um language has a lot to do with the knowledge that we have about our ecosystems um next month our uh poppy hour is language based uh we're going to be going over this book i i don't know if you can see it
• 89:00 - 89:30 it hasn't you can you cannot you can you cannot um it is called talk and it's by the fernando tatavian band of mission indians and it's a really cool book that has plant names in um the original language of the area and it is available um website it is available in person here at theater pain and if anybody wants to
• 89:30 - 90:00 know we buy directly from the tatavi offices so um thank you uh uh scott for draw uh dropping the link in um the chat uh and later on hopefully um not august because i believe we're taking a break but probably september we'll have uh we hope uh to have uh the tonga language committee to talk about plants and plant names and how difficult it is to really
• 90:00 - 90:30 reconstruct a language when there are very few native speakers left so thank you for opening up that opportunity mr bubbe thank you so much um and thank you all for joining us and thank you again to our anonymous sponsor thank you all there is another question coming in oh thank you richard for the wonderful program uh you mentioned to panga visiting them
• 90:30 - 91:00 was always beautiful and what did you say to panga was the close to heaven yeah well you know at the end means to be it be there it means be up high close to the creator perfect and it was used for the second word in the lord's prayer oh okay well thank you thank you everyone for joining us remember we have a free fire program um coming up uh the saturday airing yep saturday and the
• 91:00 - 91:30 links are in uh in the chat i'm sorry erin go ahead oh no yeah two programs one is uh pruning and maintenance and the other one is a more general landscaping for wildfire resilience okay uh yeah thank you well thank you everyone and we are at seven yay team thank you everyone for joining us for this edition of pop vr have a good good rest of the evening good night