(wind whistling) - we'vbeen doi is for mlennia.

when i s millenn, that mns more an one. westernoncept o conservaon is th old. oft musi peop like mu andhese otheconservaonists, leopold,hey justhought nody livedut he, a wierness as wilderne. at's notrue. we'vbeen ithis part othe couny fothousandof thousandof yea. we know hoto manag naral resoces, and we nd to talabout it need thtrue historof ameri. (soft orchtral mic) - ife look athe quandary that wfind ourlves in day roughouthe west, we havever increasing size and scale and intensity of wildfire. humans have excluded fire from this natural system and havereated uatural nditionss a resu. fire is r relati, and we need to work with fire. - digenous people of ts countr foa very lg time, ey've been maginthe land

ing cultal indicator using cuural knoedge, ing tradiol storie doing prcribed fe, using wh they kn is od for tir place oft orchestral mic) ird whising) - pa of what wronwith ameca is that ople don unrstand tt these rests that ty aspireo pre-eupean were reay a result of nate americs... derstandg thnatural cycles that cur out ere. oft orchtral mus) (buffa herd ruling) - as fars indi people, buffo in allheir hisry, ey were r econom they wereur food,ur clothg. thenilled toear extition.

soringing ese anims ba, not on are thehealthy for eang but ao for r spiruality ana big pa of our lture, just ming us wle again it's a hlingn that w also. oft orchtralusic) part of at they di't underand, the orinal englisexpeditis, was thathat theyere lookinat was inature. it's nature in relationship with humans over 1,000 years. - [leaf]he facthat we're still re tod in any rm... is a testant t adaptati and rilience. rickets irping)

my name michael tutwa joson. i'm member othe hopiribe. wee locateup in norern ariza abou90 miles northet of flataff. weive in wt they ca a semi-id clima. it'sight in e middle a big dug period, whathey callxtreme dught. after grandfaer passe aw, i stard gettinseeds om diffent peoplout here, ani starteplanting. then whai did wai ened up re field because wanted tplant mo d increa the supy oforn thate had. d you casee... me of oubeans that iad plant... ardoing prty good wn here. they're stting to co up pret good.

thesare call hatico. ey're brn lima bns. so they' doing ptty good they loopretty song, 'cause tre's so ch moture in e ground irrigatn, folks oft instmentalusic d you casee in ctain spo e corn istartingo come up from out a fo depth. in aboua week, these ll reallbe showi really gd here. yoknow whai mean? ally goo 's a gooday toda beuse you n see from the little es, they've t littleew drops them ght here ese are r childr. in the hi way the e our chdren. today is a gooday, cause m a day. (laughing) (soft instrumental music) (birds chirps) (metal clinking) i've had my own prlems in myife lilikeverybodylse.

alcohowas my ailles he for theongest te, and found way to.. dispe of tt. bui founa way ou hereo deal wh that. en i wasittle boy, being opped ofout here spending some mmers out he with myrandfath, i learned a lot. but as i got older and i went through all my lifecycle and all my drinking and stuff, i was able to come out of that. and only came out of that because i got back into what i really love and enjoy. and i feel like a lot of people out here, if they would get back into farming and learn from this, they wouldn't have near as big of a problem out here. (soft instrumental music) - trition tes us at we mu have co. so corn s been t main stap for the hopi ople. yohave to ve three year supply corn.

the years'upply corn, because ually a ought sts abt three ars and we'vhad some oughts o here. the adition s that thr fatheras a farr, an wouldake the kidsrow up fming. art themoeing, pnting with plantinstick. and ery kigrew up othe farm today, no kid grs up on farm, cause thr parent stped farmg. if you don't farm and grow your food, you lose your independence. but if you're farming and growing your own food, you don't need the government. so you're independent. - the hopi farming, to me, the destruction, in just looking back at our history, was just the introduction of cattle. the federal government came in,

and they thought that we could use these cattle and as a way to... do better. what it started to do by bringing in these livestock animals, it started bringing in the concept of what they call privatization. so people felt like they owned it. it wasn't shared as readily as you would a crop, and therefore you had a concept of privatization, which, in my mind, broke down a lot of our society, a lot of our community bonds with each other. in a drought year like we've had the last two years, there's no way they can survive, so you wind up just drastically cutting back their herds, people selling their cattle. i'm out here just trying to not change the system, but i'm trying to hold on to the system that's been existing for over 2,000 years and to encourage people to keep farming. rickets irping) so these are just some of the varieties that we raise. i uld haveo say th is pbably amica's origin sweet co varty here,

beuse thisype of sd is whathey wou find some these prehisric dwelngs. is is red vaety. d this ia purple ke a viot variy. ese are st our be co varieti here. wereate abt 42 difrent pes ofishes fr hopi co, everythi from puings to ups. this iour bld in a l ways. ts is whoe are. when i w at corneluniversi, en i tald about corn, theyaid that need 33 inch of nualainfall year. okay? ey're plting depths we an inc ouplantingepths,ecause of t way ourorn is, because at's whe e moistu is at, n go anyere from two fe all theay up. over te, they' adapted they havwhat the ca a growi region call an epicyl. it's t initial growinpoint cos out, d it's engated. itas an elgated icotyl, so icomes up from that whereas in hybrid corn, 's only about probab about a ch growi region. ours is out two et. it c probablgo longe

i uld image if i t it dowfour fee itould still ce up. eans rating) oft instmental mic) drland farng means th basical u dot use irgation. we don'telieve iirrigati. that'shy thesearieties e sorought-terant, becauswe don't irrige. u can sesome of e beans that aretarting toop up ouhere. ese whitlima bea. (digng) were caring itown to where itets moisre fi lima be seeds in tre or so these e like ser seeds yoknow? ey've ve tough. ey're ke us, a so, cause th're likes, theyurviveike us. limited ount of ter, a t of nurring, a loof carin a lot ofommunityuilding. this is out a fo. convtional aiculture es to out righhere.

at's whayour plaer is desied to goown an ih. that'st. igging) ouearly co, we putn early tooincide th ouhome dans. that'd bsweet co, yeow corn, dierent vaeties. don't g any rai here l the wafrom usuay from ail all thway tillhe monso, r us to ow thing with onlsix to 1inches of aual precitation is amang. (soft muc) this yr i put in aboutix differenvarietieof corn. you've got to ow them outvery yea yotry to gat least one roout everyear, beuse the imate chges, and , unlessou do th, these plts won'tdapt, they won't change.

and when we're going through climate change throughout the globe, we need to have that biodiversity, cause biiversity can react and can adapt, just like should,ut they kw how too that. those lile seedlgs knowow to dohat. we as man bein are forgting how to that. these are the new generation. these have been geared to adapt to what they call climate change. (soft strument music) iver babing) (speakinin karukanguage) this rig here is ourountry. this is ere we were born and ised, justike our ng ago pele were.

r religi is rvival ithis place. living in is placeor cotless gerations, ousand oyears. it's hd to say it's relign. 'seally magement practices that have evolved in this place to survive. and fire, in our creation stories, ere's alys a recnition at fire s alwayseen here it's aays been part us. (soft strument music) the karupeople he lived here forhousandsf years. and acorns for native people here were a staple of their life... their dt, that w deer me and all these pnts at are aund that yld diffent edibl reurces thughout t year. in ordeto have ose sources a prediable tim in a prediable quaity, in aredictab area, you eded to ve a hane on manipulang that getation

inhibithe plant yodidn't wt there and toncouragend basicallfertiliz e plantshat you diwant the. a lot the burng d been de by women from awo mile dius around t villageite. and that was to produce a fine grain mosaic being oak woodlands and grasslands. - they put fire on the ground, underneath the trees to burn up old acorns and leaves and duff to make it easier to pick the acorns when they fall. so that oke, putng that smokup into e canopy... ppresseshe bugs. whathose wom essentiallwere doi besis enhancg food sours, baskey resours, all the things that you needed to survive,

at the same time, they were eliminating the risk of wildfire to their communities. fires don't burn in the black, where fire has already been. that's how you put out fires with backfires. when a wild fire hits it, it goes out, becausit runout of fl. when you have this constant, regular, low intensity fire being puon the ldscape athis commity scal not fifightingorce, noanybody ing out therto fightire. nobody w fighting anhing. ey were rking wi fire to enhce resrces and protect eir commity. (sber music) - fire suppressionnd exclusion with first colonation, diseases that decimated native pulations, that limited severely there number of ignitions

and the complexity of their stewardship d agrofostry stems arnd fire e. and th youad setement, whher therwas directisplacent, nave peoplbeing reved out ofheir vilges, put reservaons and otherancheri. th you hadhe dtruction of tt cultur fire reme. and thenollowinghat itial peod of colonition, then tre was a ve strong phasis on spressi all fir. whethethey werlightnin they we arson orn-permitd ignitis, th were toe suppreed in thinterest of timberesourceand prottion of mmunits. (somr musi - [leaf]uppresng wildfirer any fi waa really policy ndat those ely first raers here they aested pele, put peop ijail. so tse ceremial pracces, theitual fi thatasart of o annual wod renewaceremony was outlawed and people were put in jail for it. (spirited music)

- [narrator] wood for war! the navy nee wood. ey air fces needood fotroop-rrying gders. well need r forest but thforest he a cious publ enemy nber one! fire, ruless, devastatg forestire wiping out he, destring critic war matials, king itsnnual to of live - [leaf]e have 1 yearof scari people out the il effts of re and h fire isvil. smey bea one of e most effecte propagda campaigns thathe world has er known, hadone suca good j of instiing fearf fire inhe generalopulace. - [leaf] and now you have a condition where we essentially haven't had fire, and then with increasing climatic conditions of temperatures, densification and build up a fuels,

drght streed, high fu load, vy dry fost, we see my nditionsn the we and partularly icaliforn ansouthwesoregon at now wre sayinwe're havi cattropc fires fires tt are laer inxtent anseverity more eensive a more daging th has evebeen in recded histy. but 's all built ound figing. fighting fir it's no a fit you cawin, and it's not something that people should be trying to fight. how can we engage with fire? how can we embrace fire as a partner? because that's what it is. it's the best partner we have. lunking) (chatterg)

- myrandfath, he would ki of know "oh, feel li i'm gon burn tay. it fls right i member aa kid gring up and ing like"is day a go burn da" and 'd be like, "no,t's too t," or lik "no, noyet." and thene'd starfeeling li you cou just... he go out d he'd blike, "i thinkoday's a od burn y." and he'do out an 'd light fire. d then setimes i wouldn'to how heante so he'stop. anthen he'go back in aew more ys, maybe tried ain, and mayb was goo so he'go for i (light instrumental music) this is the panamnik tishawnik village area. we swim here. we fish here. we... we gather here ceremonially for the deerskin dances, for all e other dances

that we've all kind of come to our ole live and thiss all onour mind whenou're stding jus this onspot. (lghing) (fircracklin traditiolly, thiplace wod have bn burned. fomany reans, for thering, fobasket wving materis, cultul reason in the lger picte of theount today, with lot of ese larg wildfis happeng, yocan use ltal knowlge to dve a lotf these managent practes th tie dirtly into ptectn and wildre instaes. there's lot of history in tse place and ere's a t ofistory iplaces for myamily asell. myister lis here at thend of throad theame resince whe myrandma w raised and her parents lived.

i know that people on this lane, especially, are really excited for the burning to happen, because they did experience the dance fire back in 2013. i was aty sister house wh the firstarted. were crking acorns in her ling room d as sooas i wald ouon the pch, there s just le this wl flames ross thetreet. and it was already in the canopies of all the doug firs across the seet. (sombemusic) - was suca terrib year. we h like haly any rn, no snow g time bore. sot just tk off. i me strait at ourouse. is littlbitty biof clred landight her what stped the re from taki all the other hses. a lot of people were like, "dang, if you guys hadn't cleared your property out before the fire it probably would've lost the whole neighborhood. and so wwere like weere real lucky beuse the ibe help do thatt the ti too, otherwiswe wouldt have bn ab to do iby oursees, beuse i walike nine mths pregnt

en we boht the prerty. (cckles) i wa't much lp to anybody athe tim so it'really gd to see contlled bur. anthen, ye, one cr can take ce of a wle area, versusaving anrmy firefigers comi, fighng a fir mean, wh i gets to at point yes, wgotta do buyou don'need to t it geto that pnt. (fe cracklg) personlyi'm a clinicalocial woer, d a lot what i al with with lot of tive peoe, we have a lot of trauma. we have really high rates of suide and dression, d a lot that hato doith the sruption our cture andur regions anour way living. and a t of our probms that have wi the weaer and cmate change and erything becausef the sa disruptn, thsame disption of trng to ma somethi fit a rtain ki of box. and think th's how a lot westernultures have bn with non-weern cultes,

d i thinthat's h they've kindf been wh nature and so ihink it'time to to arn fromach othe and meld better and bow to each other's knowledge in ctain are. (riverabbling) - we useire for lot things ceremon crting a rple thatalls the saon up thriver. the p of bla mountai that wou burn of it dras into t ca creek wershed. and so at that time of year, you're kind of at one of the warmest periods for the river temperatures, and so when you burn off the understory and the small plan, you no longer have things using that surface water, so you have more cold water groundwater inputs into your streams. the smoke in the air reduces the heat,

the radiant heat from the sun on the water, and so that contributes to colder temperatures inhe rivers well. anso just ese litt minute anges th happenebased on theuman actity inhis cereny of lighng that untain actuallyas scienfically vad connecons to calng the fi up the ver. (soft sic) - r religi we actice ipic-ya-wh, tranated as orld renal". so the karuk people were fix-the-world people. toy, we'reonnao down a we're gna fish in ii pishi lls. it'sery... it'sery romanticn me peopls eyes, veryrustrati and oths'. i'm th of ose. i ve it, tt's my w of life t the heth of thriver runs parlel withhe alth of e people we need to p to acti, the phical actns onhe landspe.

we'vgot to start cleani the sacd trails. we've t to sta ignitin d cleani the fore once agn. erythinge in our rld the salm benefitfrom. oft orchestr music) - son our tral ceremy is to fie worl it's n just to fid this cek or fix o famy or fixur river weant to f the who world, because things e wrong re, th're wronon the other si of the rld too. that'sust the y the worlworks onhe balce. son our tre, we kn that in f the wor ceremon pic-yaish, evea small oup people th greatnergy, great fos and pu thought

caactuallyrigger the wod, the eth, and put back onts balan. (fire ackling) (wd whistlg) (chanting in foreign language) (steady drumming) (cro cheerin

(cm music) (wind llowing) - so wve broug buffalo ck here blackfe. i thinin 1974,e started restoranimals ck to he. and therwasn't aeal big. inrest, ani guess becae buffalhad beenone from o cultureor so lo,

being almo hunted toear extinction. so the biggest pt of why o people. have nev seen th. after ty were kled to nr exnction, king wayor cattlfor this couny, thingwere los oulauage, ou way of rigion... long lan ese anims here are myassion, inging tse anima back anreturninthat part oour culte. my ne is erv carlson and i'm member o e blackft nation anpresidenof the tertribabuffalcounci i'm here today to respectfully urge passage of h.r. 5153, the indian buffalo managementct, toreate a rmanent trib buffalo storatioand manament proam with the deptment of thenterior. buffalo e sacred tomerican dians.

hiorical rords indate thatmerican dians relied heavily on buffalo for survival. buffalo provided us food, shelter, clothing and essential tools. in the early 1800s, the buffalo population in north america exceeded 30 million, and the american indian population was near seven million. the military systematically eliminated buffalo to eliminate the indians. in addition, westward expansion and the greed of non-indian buffalo hunters reduced the buffalo population to 500 and the indian population to 250,000 by the turn of the century. with confinement of indians to reservation lands, indians had lost their primary food source, lifestyle and independence. in 1991, a handful of indian tribes organized the intertribal bison cooperative to begin restoration of buffalo to indian tribes. today, t itbc is compsed of 6tribes

across9 statesith 55 buffalo hds, collectily the lgest herdn the uned stas. e buffalo arvery goo stewardsf the la. ey're a turally miating anal. they don just totay in o area anovergraze. th're natully migring. they geenough rm to roa th'll moverom areao area thcattle a the oth animals,hey'll orgraze if you kp them oy one aretoo long soou d't have to take carof them. th take ca of themlves. they're very har animals. d we jushad a re sere wintethis pasyear. a loof cattlwere los but didn't se any buffalo that weher. they jt mainta, and th'll justurn theiheads in the sto and go tot, and ty don't.