(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, opold, ty just tught nobo lived o her a wierness as wilderne. that's n true. wee been ithis part othe couny fothousandof thousandof yea. we know hoto manag naral resoces, and we nd to talabout it. need thtrue historof ameri. (soft orchestr music) - we lookt the quanry th we findurselvesn today thughout t west, we have er 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. indigeno people of ts countr foa very lg time, ey've been maginthe land

ing cultal indicats, using ltural kwledge, ing tradiol storie doing prcribed fe, using at they ow is good forheir plas. oft orchestral mic) (birwhistlin - rt of wh's wronwith ameca is that ople don unrstand tt these rests that ty aspireo pre-eupean were rlly a result of nive amerans... derstandg thnatura 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 foour spiruality and big partf our cuure, just makg us who again. it's a hlingn that w also. oft orchtral music) part of at they di't underand, the orinal englisexpeditis, was thathat theyere looking atas in nare. 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 namis micha tutwa joson. i'a memberf the ho tribe. 're locad up in norern ariza abou90 miles northet of flataff. weive in wt they ca a semi-id clima. it'sight in e middle a big dughteriod, whathey callxtreme dught. aftemy grandther pasd ay, i stted gettg seeds om difrent peoe out here, d i stard planting. then what did was oped up mo fields, cause i nted to ant more 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 no irrigion, fol. (soft inrumentalusic and you n see inertain sts the corns starti to come up froabout a ot 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 theright he. 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 likeverybodylse.

alcol was mychilles el for t longestime, and found way to.. dispe of that. bui founa way ou hereo deal wh that. en i wasittle boy, beindropped f out he spending some mmerout hereith my gndfather 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) - tradion tellus th we mustave corn so corn s been t main stap for t hopi pele. yohave to ve three year supply corn.

the years'upply oforn, 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. stt them hing, plaing with alanting ick. 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. (cckets chping) 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,

becae this te of see is what ey 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, when i tked aboumy corn, theyaid that need 33 ines of annual rainfl a year okay? ey're plting depths we an inc ouplantingepths, bause of t way ourorn is, cause th's where thmoistures at, n go anyere from two fe all theay up. over te, they' adapted they havwhat the ca a growi region called an epicot. it's the initial growing point comes out, and it's elongated. it has an elongated epicotyl, so it comes up from that. whereas in hybrid corn, it only about probab about a ch growi region. ours is out two et. it c probablgo longe

i wod imaginif i t it dowfour fee itouldtill comup. eans rating) oft instmental mic) drland farng means th basical u dot use irgation. we don'telieve iirrigati. that why the varieti are sorought-terant, becauswe don't irrige. u can sesome of e beans that a startin pop up t here. 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 communi buildin this is out a fo. convtional aiculture es tabout rit here.

at's whayour plaer is desied to goown an ih. that it. igging) our rly cornwe put iearly to cncide wi our me dance that'd bsweet co, yell rn, diffent variies. 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. oft music) this year i puin 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, st 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 neration. these have been geared to adapt to what they call climate change. (sofinstrumeal music iver babing) peaking karuk lguage) this rig here is ourountry. this iwhere we wereorn 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 a relign. 's rlly manament practices that have evolved in this place to survive. and fire, in our creation stories, the's alwa a recogtion that firhas alwa been he, it's aays been part us. (soft inrumentalusic) 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 us 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 manipulati that vetation

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 cano... ppresseshe bugs. what tho women esseially we doing besideenhancinfood source basketrresource 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 ing put the lancape at ts communy scale, not firefighti force, noanybody ing out therto fightire. nobody w fighting anhing. ey were rking wi fire to enhce resoues and protect thr communy. (sber music) - fire suppression a exclusion with first colonizion, 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 settlent, whetr there s direct displacent, nave peoplbeing reved out ofheir vilges, puon resertions and otr rancheas. th you hadhe dtruction of tt cultur fire reme. and th followi that initial riod of colonition, then tre was a ve strong phasis on spressi all fir. whethethey werlighing or thewere ars orn-permitd ignitis, th were toe suppreed in thinterest of timberesourceand prottion of mmunits. omber muc) - [lea suppresng wildfirer any fi waa really policy nde those ely first raers here they arrted peop, t people ijail. so tse ceremial pracces, theitual fi thatasart of o annual wod renewaceremony was outlawed and people were put in jail for it. (spipirited 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 hom destroyg criticalar materls, king itsnnual to of live - [leaf]e have 1 years of scang peopl out the il effts of re and h fire isvil. smokey bea one of e most effecte propagda campaigns thathe world has er known, hadone suca good j of instiing fearf fire inhe generalopulace. - [lf] and n you ha a condion where we eentiallyaven't h fire, and thenith incrsing imatic conditis of temratures,ensificati anbuild up 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 an has er been in rorded hiory. but it's all built around fighting. fighting fire, 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)

- my gndfatherhe 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" anhe'd blike, "n it's towet," or like,no, not t." and thene'd starfeeling li you cou just... he go out d he'd blike, "i thinkoday's a od burn y." and he go out d he'd lig a 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 hd go fort. (light instrumental music) this is the panamnik tishawnik village area. we swim here. we fish here. we... we gather here ceremonlly for thdeerskin dances, for all e other dances

that we've all kind of come to our ole live and this is l on youmind when y're stanng just inhis one ot. (laughing) (fircracklin traditiolly, thiplace wod have bn burned. r many rsons, fogatherin fobasket wving materis, cultul reason in the lger picte of theountryoday, 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. was at msister 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 lik were rely 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 the tim so it'really gd to see contlled bur. d then, ah, one ew can takeare of ahole are versusaving anrmy firefigers comi, fighng a fir mean, wh i ts to th point, yes, wgotta do t you dot need t let it g to thatoint. (fe cracklg) personly, i'm a clinic social rker, 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 of our cture andur regions anour way living. and a t of our probms that have withhe weath and clite change and erythin isecause othe sameisruptio thsame disption of trng to ma somethi fit a rtain ki of box. and i ink that how a lot westernultures haveeen with non-stern cuures,

d i thinthat's h they've kindf been wh nature and so ihink it'time to to arn fromach othe d meld bter and w to eacother's owledge 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 at time ofear, you're kd of at e the warst perio r the river teeratures anso wheyou burn ofthe understo and the all 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 thatappened sed on the han activy inhis cereny of lighng that untain tually h scientically valiconnectis to cling the sh up thriver. (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 romantic i so people'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 tout to acon, the ysical aions onhe landspe.

we'vgot to start cleani the sacd trails. we've goto startgniting d cleani the fore once agn. everythi we in ouworld the saon benefs from. (st 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 want toix the wle world becausif thing are wronhere, th're wronon the other si of the rld too. that's jt the wathe world rks onhe balce. son our tre, we kn tha inix the wld ceremy, pic-yaish, evea small oup people th greatnergy, great fos and pu thought caactuallyrigger the wod, the eth,

and puit back its balce. (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. terest, d i gues beuse buffo had be gone 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, maki way forattle fothis country,hings we lost. oulauage, ou way of rigion... long lan ese anims here are myassion, inging tse anils back anreturninthat part oour culte. my namis ervinarlson, and i'm member o e blackft nation anpresidenof the tertribabuffo counci i'm here today to respectfully urge passage of h.r. 5153, the indian buffalo managementct, to cate a peanent tribaluffalo storatioand manament proam with the deptment of thenterior. buffalo e sacred tomerican dians.

hiorical rords indate thatmerican dians lied heavi on buffalo r 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 united stas. e bualo arvery goo stewardsf the la. ey're a turally miating anal. they d't just stay inne area d overgraze. th're natully migring. if they t enoughoom to rm, th'll moverom areao area thcattle a the oth animals,hey'll orgraze if you kp them oy one aretoo long soou don have to take carof them. th take ca of themlves. they're very har animals. anwe just d a real seve winter is past ar. a lot cattle re lost. but didn't se any buffalo that weher. theyust mainin, and th'll justurn theiheads in the sto and go tot, and ty don't.