‍The following is a transcription of Muckleshoot Vice-Chairman Donny Stevenson’s keynote address to a large, nearly all-Native gathering celebrating Indigenous Peoples Day after marching from Westlake Park to Seattle City Hall.

“haʔł sləx̌ il (halts slayhal). Donny Stevenson ɫi dsda, bəqəlšuɫabščəd. Welcome, welcome. My name is Donny Stevenson and I’m Muckleshoot. I’m a member of the Muckleshoot Indian Tribe, the Vice Chairman of the Muckleshoot Tribal Council and a member of the City of Seattle’s Indigenous Advisory Council.

I’d like to first acknowledge the 574 federally-recognized tribes throughout this country and the 29 federally-recognized tribes that exist here within the state of Washington. It’s each and every one of you that we’re here today to celebrate, to come together to share this time and this space, and it’s incredibly meaningful, incredibly powerful, and just a wonderful opportunity to come together in a good way with a good heart.

As I look out amongst this crowd, and I look out amongst the prayer walk that we made from Westlake Center to here at Seattle’s City Hall, I see the strength and beauty of all of those nations represented, and that’s such a beautiful thing for these eyes to be able to bear witness to today.

A big part of our community and our beliefs here as Salish people is acting as a witness that will designate individuals to be the keepers of memory for issues and incidents that we’re a part of. And I got to witness so much beauty, strength, perseverance this morning as we came together as a people, unified to celebrate everything that our people have given to the world that we live in today.

I do have some prepared remarks, but before I get into that, I want to have just a little bit of a conversation. And, first thing, in just acknowledging all of the strength and beauty that’s here and those 574 nations and those 29 nations, I’m going to count to three, and when I count to three, I want each and every person here who is a member of a tribe to shout out the nation you represent. This goes for everybody who’s here in the lobby, but this also goes for everybody who’s watching on-screen in the dining area as well. So, I’m going to count to three and at the top of your lungs, I want you to holler the nation you represent.

Ready? One, two, three: MUCKLESHOOT!

[Many other voices call out many other tribes.]

So much power, so much strength, so much beauty in all of those nations!

I want to take a little bit of time to talk about my tribe, the Muckleshoot Tribe. First things first – Muckleshoot is not the traditional name of our people. If you speak of the name in our language, it’s closer to bəqəlšuɫ, and Muckleshoot does not reference any specific tribe. What Muckleshoot does reference is a specific location. It’s a place name that exists on the reservation that all of our people were collectively relocated to.

So, our reservation is about a 5.5 square mile tract of land that exists between the cities of Auburn and Enumclaw today, about 23 miles south of where we stand. Our usual and accustomed lands were from the shores of the Salish Sea all the way to the base of the Cascade Range. Since 90 percent of Muckleshoot people carry Duwamish lineage, that we are the political successor of the Duwamish tribe. That’s who Muckleshoot is, amongst many other nations, but from the White and the Green River and the prairies that existed between here and there.

Muckleshoot, in our language, has a very specific meaning. What Muckleshoot means or translates to roughly in English, is a lookout place, or a place from which to look out, and it almost carries the connotation of like a nose on a face.

Muckleshoot refers to a very specific spot on the reservation, roughly where the plateau our reservation sits on comes to a point that looks northward towards the city. Historically, you could walk out to the tip of that point of the plateau look down to see where the Green and the White River converged. That spot on our reservation is described by the word Muckleshoot.

Over the hundreds of years that have taken place since our relocation, that name where our people were removed to came to take on the connotation being a name for all the people who were moved there.

So, originally, all of those individual villages from amongst the Cedar River, the White River, the Green River, the shores of the lake, the shores of Elliott Bay, and all of those folks who were removed and placed on the reservation there became known by the name of the place they were moved to – Muckleshoot.

That’s the history of my people and that’s who we are as Muckleshoot people. We’re the first peoples of this land and that’s an important part of the legacy, the history and the story that I’m here to share today.

Along the same lines, I wanted to talk a little bit about the traditional name for this region. We recently came together with the City and the Suquamish Nation to celebrate the ceremonial renaming of Alaskan Way along the waterfront. Dᶻidᶻəlaĺič is the new name of Alaskan and Elliott Way along the waterfront. And what Dzidzilalich really is is the original place name for where we are, for our people. So, for hundreds of generations and thousands of years, the area where we stand today in downtown Seattle was known by that name.

If you go back and look at the history of the place that we are, there were literally more than 10,000 place names just for the Puget Sound area alone. Our people had tapped in to this place naturally over the course of our collective history in a way that really lays the foundation and the groundwork for everything that exists here within the cityscape today.

The bones of this city really are Indigenous in nature, that this city owes a debt of gratitude to us as the first people of the land, because without us, the city wouldn’t exist and that’s an important thing for us to talk about, to acknowledge and to celebrate especially today.

[cheering and clapping]

Dzidzilalich in our language translates to a place to cross over, or the “little crossing-over place.” And really, what that refers to is a waterfront that looked very different historically than it looks today, with all the piers and pavement, all of it constructed and manmade. Once upon a time, there was a sandy spit of land you could walk across and it existed roughly along what has recently been renamed Dzidzilalich Way, formerly Alaskan Way. At about the corner of Washington and corner of Yesler – at that point – you could cross that tidal spit of land between the freshwater lagoons that were located inland and the tidelands which were located along the shore.That spit of land was a place where you could cross over. Also, if you looked up what is today Yesler Way from that same point along the shore, you’d see that it was a direct pathway leading to the shores of Lake Washington.

That’s so indicative of the way our people named the places of this region because when you think of it in those terms, you can almost picture what’s being talked about – a little crossing over place, or a place from which to cross over. The word Dzidzilalich was meaningful; the word Muckleshoot is meaningful, and when you think of the way our people describe the place they’re from, it shows an inherent understanding. It shows that we’re tied to this place in a way that’s meaningful.

It shows that ultimately, this place doesn’t exist without us because we don’t exist without this place. That’s who we are as Indigenous people. I raise my hands for that. I’m thankful for that. That’s a part of who each and every one of us are today and we must never forget it.

[applause]

The last sort of free thought before I go into some prepared remarks I wanted to talk about was to provide a little bit of personal background about myself – particularly about my name. When you hear Vice-Chairman Donny Stevenson, it doesn’t sound inherently Indigenous. But there’s a reason for that and it’s tied very directly to the colonization that’s taken place in this country, that’s been a matter of policy.

Stevenson is the name of my father’s adoptive parents. My father is a Muckleshoot tribal member. He takes blood from both the Muckleshoot Tribe here in the state within our homelands and he takes blood from the Grande Ronde people in southern central Oregon.

He had twelve siblings and all of them were removed from the home and separated. None of them grew up with their parents. None of them grew up within the house they were born within. They were all removed, and all were placed within the western system of Native American adoption that then prevailed.

My father was blessed. He was adopted by a wonderful family, a family that loved him, that took care of him, that adopted him and legally made him a member of their family.

His twelve brothers and sisters weren’t as blessed as he was. Many of them spent time in the boarding school systems. Many of them spent time in orphanages as they were referred to back then, group homes. Some of them ran away and they spent their childhood finding a way for themselves.

My family is a beautiful metaphor for what’s happened in Indian Country and throughout this nation. Every one of those siblings was able to find a way back to their home, to their tribal people, although it wasn’t until adulthood for some of them. My father didn’t find his way back to Muckleshoot until he was 22 years old.

When I was born, I was blessed to grow up within my tribal community the entirety of my life. This was because my father was fortunate enough to find out where he was from, who his people were, and to find a place within that community.

And his siblings were also all able to find a way back to either the Muckleshoot or the Grande Ronde community, and to assert themselves and learn how to be siblings, to learn how to be family, to learn how to be members of a tribe and to learn how to be members of the Indigenous community.

Sadly, the truth is that we don’t have a single person in this room, there’s probably not a single person watching over the airwaves who is Indigenous who doesn’t have a similar story that’s a part of their background and family, that this is a part of our shared lineage and history.

But, what I’ll say is how challenging, how difficult and how traumatic that history is. Look at where we are today. Look at the strength, look at the fortitude that we’re able to find a way to become who we really are, that we’re able to find a way to our own people and to come together and to relearn how to be Indigenous, to relearn how to be community, to relearn how to be family.

That’s a thing of beauty and I thank our ancestors and elders. I raise my hands to all of them for the fortitude to be able to do so.

[applause]

I truly am so humbled and proud to be here today, to share this space with all of you, my beautiful people. It’s such an honor that I’ve been asked to serve as the keynote speaker for this important day of recognition, of reverence for all Indigenous peoples, particularly those of the city of Seattle and for those from throughout the Salish Sea.

It’s particularly powerful and meaningful to me personally because this event takes place within our Muckleshoot homelands. Though the city formally proclaimed the second Monday in October to be Indigenous Peoples Day originally in 2014, it was technically just last year in 2022 that the city formally observed the holiday through closure. To my knowledge, in all of that time, and all of that history, I am the first Muckleshoot Tribal member to hold the honor and privilege to make this formal address, to share our voice in our homelands.

[applause]

Additionally, this year’s theme – Honoring Our Elders Past and Present – couldn’t be more appropriate or meaningful. For our people, our elders provide the foundation on which all that is Indigenous is built. They truly are the keepers of our wisdom. They’re the keepers of our knowledge and they act as our collective memory. I raise my hands to them and thank them for the opportunity to be here.

[applause]

I also want to take a moment to thank everyone who has prepared me for this moment and opportunity, particularly my beautiful family who are taking up roughly the whole front row; my Muckleshoot tribal community, and my fellow tribal leaders, past and present. I’ll do my very best to represent you all to the best of my ability, to carry each of you with me in a way that honors you all, that acknowledges all that you’ve gifted to me and given to me and in a way that you can all be incredibly proud of.

Today’s good work or in our language haʔł syayus is a direct reflection of all of this, and it culminates in each of us being here, coming together to celebrate together. The city of Seattle is an inherently Indigenous city in nature, owing so much of its history and identity to the first peoples of this land, and today represents an important recognition and celebration of this fact. I’m incredibly thankful for this. My hands are raised to all who made this possible, su ʔsiab for all our people.

I’m extremely proud of and thankful to the Indigenous leadership past and present, for the amazing opportunities we as tribal people have today.

It’s because of the vision, the dedication and the hard work of our ancestors and elders that we’re fortunate to be as blessed as tribal nations as we are today.

For that fact, I thank all that have served and continue to serve as leaders as well as those who have carried out that vision. It’s in the same spirit that I believe in constant improvement. It’s just one of the vital and continued successes that we’ve seen as Indigenous people as necessary, and it’s just as important as any other principle that we look to engage in.

Now is not the time to rest on our laurels, but instead to work that much harder to ensure that our future and our continued success as Indigenous people, is what being Indigenous is really all about.

Indigenous people – the world needs us now more than ever. Our peoples are the only in the whole history of the world who have shown the real ability to live in balance and sustainably with our lands and with our environment. Over the course of generations, and over the course of millennia, we’re the only ones in the history of the world to be able to do so.

Thanks to the wisdom of our people, the teachings of our elders and our ancestors, we understand our place within creation. We understand that we are but a single thread within the weave of existence, that our plant and animal relatives are our family and the earth is our great mother.

Today, as the entire world faces the greatest crisis created by man ever before any of us, in climate change, we must act as the voice for and speak on behalf of these relations. We must help provide the conscience for human beings in a way that we treat our great mother. If it’s not us, then who do we expect to play this vitally important role?

Knowing the terms and conditions of treaties is a vitally important function for us as Native American people. Treaties, their intent, purpose and application are one of the least understood yet most important factors in understanding the complex government-to-government relationship that exists between tribal nations and the United States federal government.

Treaty rights are not given to Indian people. They’re inherent. Treaties are – simply put – a record of the retention and recognition of these inherent rights between two sovereign governments, tribal and federal. The Muckleshoot Indian Tribe negotiated terms of retained inherent rights via the application of two treaties with the US federal government, the Treaty of Medicine Creek of 1854 and the Point Elliott Treaty of 1855.

These treaties preserved and detailed the Muckleshoot right to hunt, fish and gather on our traditional resources and modes of sustenance from the usual and accustomed lands which had maintained our people for thousands of years, through hundreds of generations prior to the arrival of the newcomers and the subsequent western colonization of this region.

Through these treaties and the negotiation of them includes the people who became known as Muckleshoot, they did not specifically the name Muckleshoot Tribe, nor were the terms of these agreements initially honored by western representatives for Native peoples for whom we’re named. As a result, it culminated in armed conflict and active resistance by our proud people. Our proud warriors fought to retain our traditional rights, lands and our politically distinct identity.

No matter what fallacy the western books of history in classrooms try to tell you, no matter what they try to tell you, our Indian people, our Indigenous people, these Muckleshoot ancestor warriors, were undeniably successful in these campaigns. Their brave efforts led directly to and resulted in winning specific recognition and the retention of our traditional lands.

The terms of this victory were negotiated amongst the leaders of our warriors, consisting of representatives of the Nisqually, Puyallup, White and Green River Indians, Muckleshoot and the Territorial Governor Isaac Stevens in the summer of 1856 at Fox Island. According to the record of Fox Island council meeting, Governor Isaac Stevens told the Indians who were present “I will give you land between the White and Green Rivers and I will send a man with you to mark out the ground so that you may be satisfied.”

These same official records make clear that Indians present at the Fox Island council understood that the base of land beginning at the junction of the White and Green Rivers would be included in the Muckleshoot Reservation, preserving important village sites and fisheries on both rivers.

Ultimately, an executive order of January 20, 1857 signed into law by US President Franklin Pierce formed the Muckleshoot Indian Tribal Reservation, the reservation we retain as the center of our traditional homelands to this day. This story is not unique to our tribe and not unique to our people. There are many like it and this represents the history of our shared story.

Government-to-government relations are a hidden or little-seen or understood function of tribal sovereignty. What I mean is that there’s very little known about how this interaction actually works or plays out between our tribal leaders and western governmental agencies, even though it clearly does happen. If it didn’t, I wouldn’t be standing here. In order for business to get accomplished, these relationships and functions have to be taking place in effective and meaningful ways.Tribal leaders must remain dedicated to this diplomatic function in one form or another in order to safeguard our sovereignty and afford the progressive nature of our tribal and Indigenous agendas to be carried out.

These relationships and interactions must be managed and tended on a fulltime basis. Ad with any and all relationships, sometimes things are very positive and good, requiring very little effort to agree. Sometimes things can be much more difficult and these cases obviously take a lot more effort and energy to repair, to regain or sometimes frankly, to replace.

This being said, there is a time for diplomacy and for collaboration.

There is also a time to dig deep and flat-out fight for tribal rights, protections and tribal sovereignty, knock-down, drag-out, kick-ass brawls if necessary... yeah!

[applause]

Knowing the difference, and understanding how to drive these interactions and relationships in an effective way while wielding and molding the institution and legacy of these relationships is a vitally important function of any tribal leader, in my humble opinion, knowing how to balance these extremes and how to make sure you’re collaborating on the direction and results is the key to success. This takes skill. This takes talent in dealing with people and exercising the art of influence.

I’d like to thank the city of Seattle for remaining a partner and a collaborator in forwarding the needs and opportunities for Indigenous peoples, particularly of this region. Partners like you help to ensure our future and dignity in our people’s quality of life. Hands raised, thank you.

[applause]

As a unified Indigenous tribal voice, we hold the inherent ability to shape and influence policymakers and the policy they make at not only the tribal, but also the local, the state, the regional and the national level. Leveraging this ability to meet both the immediate and the long-term needs of our people and communities while balancing the maintenance of sound and effective relationships is a major task and function. To be effective as Indigenous peoples and to serve our people’s needs, these are the measurable results of doing so effectively. We as Native people face an inordinate number of true issues and real challenges today.

It’s only through acknowledging these problems and facing them head on through community adherence to our traditional teachings, leveraging new and innovative ideas and technologies and, finally, strong and effective leadership that we can ensure our peoples’ future and quality of life are protected and ensured.

Native Americans, who account for less than one percent of the national population, make up nearly two percent of all police killings, according to data compiled by the Centers for Disease Control and Prevention, Native peoples are disproportionately affected by mass incarceration.

In states with significant Native populations, Native Americans are widely over-represented in the criminal justice system.

For example, in South Dakota, Native Americans make up 9 percent of the total population, but 29 percent of the prison population. In Alaska, Native people account for 15 percent of the total population, but make up 38% of the prison population. Native people suffer from high rates of poverty and unemployment. wenty-seven percent of all self-identified Native Americans and Alaska Natives live in poverty according to the US Census Bureau data.

Native American communities and particularly Native women and children, suffer from an epidemic of violence. Native women are three and-a-half times more likely to be raped or sexually assaulted in their life than women of other races. In reality, where we stand, the city of Seattle is the number one worst statistically ranked city in the country regarding MMIWP, an epidemic facing this nation in the heart of my homelands.

Twenty-two percent of Native children suffer from Post-Traumatic Stress Disorder. That’s a rate of PTSD equal to that found among Iraq and Afghanistan veterans. Natives suffer from PTSD at a rate twice that of all others overall according to data from the CDC and the Department of Justice reports that over 80 percent of violence experienced by Native Americans is committed by persons “not of the same race” and that is a rate “substantially higher than for Whites or Blacks.”

Nationally, 14.5% of Native Americans are unbanked and therefore lack the basic financial resources needed for economic prosperity. Suicide is the second most common cause of death for Native youth ages 15 to 24, two-and-a- half times the national rate for that age group.

Due to an overwhelming health crisis combined with the lack of quality healthcare, Native Americans’ quality and length of life is in peril. The average lifespan of our people is 4.4 years shorter than all others, 73.7 for Native Americans while 78.1 for all others.

Compared to the US population, more than twice as many Natives live in poverty according to the census from 2013. Native Americans are nearly twice as likely as Whites to be unemployed nationally. Native American use of drugs and alcohol starts at earlier ages and at a higher rate overall than any other ethnic group in America.

So knowledge truly is power. Educate yourself on the issues facing our people. Contribute to the solution. Our elders and ancestors fought to retain our identity as Native American people, to protect our rights and lands. Their efforts and energy have all led to and culminated in each and every one of us.

We are here today solely because of them and, as a result, we all shoulder the responsibility of being a living reflection of our people’s history, cultural teachings and traditions. Not only is this a responsibility we each bear, it’s also a huge honor. We do not inherit our existence from our ancestors. We borrow it from our children to the seventh generation and beyond.

In healing our people, our people are a strong and resilient group. We have successfully navigated a sad and traumatic history which was designed to devalue, dehumanize and destroy us as a people. From relocation and removal from our traditional lands to placement of our children in boarding schools and foster systems where we were punished for speaking our traditional languages and maintaining our traditional spiritual practices, suffering psychological, physical and sexual abuse, all of these injustices have manifested themselves in our current population through the multi=generational trauma of acculturated behaviors we still suffer from today.

Meaning, we were taught the ugliness and harm which exists within our communities by western society towards ourselves and towards each other. None of these behaviors are traditional or a true part of whom we are as Indigenous peoples. Drug abuse and alcoholism are a direct result of this trauma. Physical and sexual abuse are a direct result of this trauma.

Attitudes of inequity and privilege are a direct result of this trauma. The only way we solve these problems is to heal the core issue. We must find ways to promote health and healing. We cannot continue to allow the multi=generational trauma of our past to perpetuate the sickness of our communities today. We need to heal, heal ourselves and to heal one another.

Some of our sickest members are those who need our help the most, need our love the most, tough love mind you, but our love nonetheless. We need to promote programs and efforts towards just this. We can’t afford to lose one more young person to the disease of addiction, of mental health issues or suicide, or to poor health habits. We’ve lost far too many already.

We need to come together and to heal as a community and to heal as a people.

Our traditional way of life, the teachings passed down from our creator to our ancestors and through our elders is the walk known as The Red Road. This is the life intended for all of us as Indigenous people. Wələx̌ ʷ čəɫ – We are strong. If history teaches us anything, it’s that nobody is going to look out for the best interests of tribal people other than or better than tribal people. We as a people have lived through federal policies that focused on removal and relocation from our traditional lands and lifestyles, cultural assimilation through the attempt to kill the Indian but save the man and cultural and literal genocide, killing our culture, traditions and beliefs and killing our people.

It’s strictly through strength of character and perseverance that we’re here as a people and remain. Our ancestors and elders were warriors, wise men and healers knowing when to fight, when to teach and when to heal.

We’ve retained these identities despite every attempt to remove them from our culture through the abuses and degradation of the boarding school era all the way through our marginalization in modern society. As a result, we must declare in a unified voice we are still here; we matter; we will continue to succeed and excel.

[applause]

It’s because of this history that we must adamantly safeguard against the ever-advancing assault on our tribal sovereignty. We must continue to practice, defend and advance our treaty rights. We must ratify and enact tribal code and laws which govern our people. We should not ever simply accept the rule of western government, not simply follow laws never intended for us because that’s the easier path, not allow any outside agency, organization or person to tell us what’s in our own best interests as Indigenous people.

This is especially true now. We need to have a plan and an idea on how we’ll respond to these issues and challenges, not later, right now. We know what we need. We know this better than anyone. Anybody who tells us that we are not the authority on any tribal issue obviously has something to gain. We must not let them do so at our own peril and our own expense.

We have not only survived the past 700 years of colonization, we’re absolutely excelling and thriving. This is despite all of the attempts to end our culture and our existence. We’ve done so ourselves without help or assistance from anyone outside of our own people. To think any outside expert is what is needed now to solve our problems or to address our issues is absolute insanity. We as tribal members, as tribal people, are the authority on how we best meet our own needs and how to best define our own success. That’s the very definition of tribal sovereignty.

I’ve been sitting back lately reflecting on the past few months. I find myself deeply moved by what I’ve been a witness to, watching our people reach for and achieve greatness on all levels. It’s a pure joy that I don’t really have the words to truly express or to fully capture the emotion or feeling of.

The inspiration, pride and shared sense of solidarity and accomplishment runs deep as we watch these Indigenous warriors of the 21st century shoot their shot, reach important milestones, accomplish great things and build themselves, our families, our communities and our people. It’s sacred. It makes up the true core of who we really are as tribal people.

This message of thanks, inspiration and praise it goes out to the countless Indigenous, Native and Indian people who inspire, lead and empower us every day in their own unique and special way, whether an artist, a healer, a leader, an athlete, a teacher, a protector, a student, a professional, a hunter or gatherer, a keeper of language or wisdom, a business owner or entrepreneur, a parent.

However we as Indigenous people contribute to our community and culture and blaze new trails for our future, we need to share these messages of hope and beauty to help normalize, reinforce and spread the traditional value of supporting and building one another up. We need to do so with more energy and consistency than, and as opposed to, reinforcing and passing on the colonized behaviors of jealousy, criticism and tearing one another down. If you’re doing you in a way that’s authentic, that’s real, that’s rooted in culture and love and, therefore, forwards and is a reflection of Indigenous excellence, know that we see you. Our communities see you. Our ancestors see you.

[applause]

So, in closing, I task all of you, my Indigenous brothers and sisters, don’t talk about it, be about it. Honor the legacy of our people, whether it’s acting as a representative of Indian country in places like Washington, DC, Olympia or Seattle, through government-to-government relations while fighting to defend tribal sovereignty and self-governance; protecting and preserving tribal culture, community engagement in serving your people and community from the youngest to the oldest and everyone in between; working hard to serve as a positive example and role model for your people, building opportunity and economic future for all of Indian country or just handling the day-to-day business and grind.

Work hard to represent Indigenous people and communities from which you’ve come with all you have, a good heart and a good mind and a good way, no matter what you do. This is the truest way to honor where we come from and who we are, to walk in the footsteps of those who have come before, to truly honor our elders past and present. In honor of this, I’d like to close with words shared by a teacher, a leader and a mentor of mine. He was an amazing Muckleshoot elder who earlier this year in April, crossed over and became an ancestor. I truly miss him physically every day. Then I have to remind myself he’s still with me spiritually every day. Our teachings tell me I have to put him away for a year and that I cannot speak his name here today. But, I know that he is watching down and I believe he’s smiling today.

[applause]

His words, not mine: Our ancient teachings have helped our people survive for millennia. Be a good Indian person. Work hard, always do your best. Tell the truth. Think of others before yourself. Take care of nature and nature will take care of you. Share what you have. Take no shortcuts in your work or spiritual life. Remember who you are, who you come from. Take care of the graves. Our history is our future.

Thank you for this honor and privilege to share these thoughts and words with you as we come together in celebration of Indigenous impact and the influence which lays the foundations for every one of us today, to honor this legacy, our teachings, our culture, the cumulative wisdom of our elders and ancestors, while acting as a bridge to the next – our future, our children and beyond. The next is really what it’s all about to be Indigenous.

There are days and moments which follow us throughout the course of our lives. Sharing this time and space with all of you, I will carry this day with me from this day forward. My hands are raised to each and every one of you brothers and sisters. I offer you my thanks su ʔsiab in our language, thank you. With that, huý labcəbut dsyaʔyaʔ, farewell, watch over yourself, my friends.