Forestry, Faculty of
DSpace
UBCV
Dickson-Hoyle, Sarah
Doctor of Philosophy - PhD
University of British Columbia
Worldwide, the increasing frequency and severity of ‘megafires’ poses a growing risk to people and ecosystems alike. While conservation scientists highlight the need to better understand how ecosystems are affected by and recover following megafires, Indigenous peoples are re-asserting jurisdiction to their lands and waters by leading the recovery and restoration of fire-affected territories. In this dissertation, conducted in collaboration with the Secwepemcúl̓ecw Restoration and Stewardship Society its member Secwépemc Nation communities, I examine how Secwépemc communities and territories are recovering from the 2017 ‘Elephant Hill’ megafire in British Columbia (BC), Canada, and the role of Indigenous-led restoration in restoring fire-adapted and fire-affected landscapes. Through semi-structured interviews, participant observation and plant community ecology methods, I document drivers and processes of both community-led and ecological recovery. Chapter 3 documents Secwépemc experiences of and engagement in wildfire management, with a focus on the collaborative governance of wildfire recovery. In describing the ‘joint leadership’ approach to recovery, this chapter identifies ‘lessons’ – successes, strengths, and challenges – to inform ongoing recovery and future wildfire response. Guided by the Secwépemc Declaration on the Understory, the fourth chapter analyzes the recovery of understory plant communities, with a focus on plants of high cultural significance to Secwépemc people. The high richness of culturally important plants recorded in areas that burned at low to moderate-severity, and in subalpine forests, highlights the strong potential of Indigenous fire stewardship to guide restoration and the ongoing eco-cultural importance of high-elevation landscapes to Secwépemc people. The fifth and final chapter describes Secwépemc Elder Ron Ignace’s concept of ‘walking on two legs’ (WO2L) to guide collaborative research and restoration in Secwepemcúl̓ecw and other Indigenous territories: the restoration of land by and to Indigenous peoples. These interdisciplinary and mixed-methods inquiries advance theories of collaborative environmental governance and the politics and production of knowledge, while responding to calls for a new megafire ecology to better understand the effects of large, high-severity wildfires on species, communities, and ecosystems. Collectively, this dissertation highlights the need to strengthen Indigenous leadership in wildfire management, and to support pathways of recovery that attend to the interconnections between land and community wellbeing.
1 RESTOR(Y)ING FIRE LANDSCAPES: WILDFIRE RECOVERY, CO-MANAGEMENT AND RESTORATION IN SECWEPEMCÚL̓ECW by Sarah Dickson-Hoyle B.A., University of Melbourne, 2011 B.Sc., University of Melbourne, 2011 Master of Forest Ecosystem Science, University of Melbourne, 2013 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (Forestry) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) December 2022 © Sarah Dickson-Hoyle, 2022 i The following individuals certify that they have read, and recommend to the Faculty of Graduate and Postdoctoral Studies for acceptance, the dissertation entitled: Restor(y)ing fire landscapes: wildfire recovery, co-management and restoration in Secwepemcúl̓ecw submitted by Sarah Dickson-Hoyle in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Forestry Examining Committee: Dr. Lori Daniels, Professor, Forest and Conservation Sciences, UBC Co-supervisor Dr. Shannon Hagerman, Associate Professor, Forest Resources Management, UBC Co-supervisor Dr. Marianne Ignace (Gulḵiihlgad), Distinguished Professor, Linguistics and Indigenous Studies, Simon Fraser University Supervisory Committee Member Dr. Leslie Robertson, Associate Professor, Anthropology, UBC University Examiner Dr. Cash Ahenakew, Associate Professor and CRC in Indigenous Peoples’ Wellbeing, Educational Studies, UBC University Examiner Dr. Kenneth Lertzman, Professor Emeritus, School of Resource and Environmental Management, Simon Fraser University External Examiner Additional Supervisory Committee Members: Dr. Ronald E. Ignace (Stsmél’qen), Skeetchestn Indian Band Supervisory Committee Member ii Abstract Worldwide, the increasing frequency and severity of ‘megafires’ poses a growing risk to people and ecosystems alike. While conservation scientists highlight the need to better understand how ecosystems are affected by and recover following megafires, Indigenous peoples are re-asserting jurisdiction to their lands and waters by leading the recovery and restoration of fire-affected territories. In this dissertation, conducted in collaboration with the Secwepemcúl̓ecw Restoration and Stewardship Society its member Secwépemc Nation communities, I examine how Secwépemc communities and territories are recovering from the 2017 ‘Elephant Hill’ megafire in British Columbia (BC), Canada, and the role of Indigenous-led restoration in restoring fire-adapted and fire-affected landscapes. Through semi-structured interviews, participant observation and plant community ecology methods, I document drivers and processes of both community-led and ecological recovery. Chapter 3 documents Secwépemc experiences of and engagement in wildfire management, with a focus on the collaborative governance of wildfire recovery. In describing the ‘joint leadership’ approach to recovery, this chapter identifies ‘lessons’ – successes, strengths, and challenges – to inform ongoing recovery and future wildfire response. Guided by the Secwépemc Declaration on the Understory, the fourth chapter analyzes the recovery of understory plant communities, with a focus on plants of high cultural significance to Secwépemc people. The high richness of culturally important plants recorded in areas that burned at low to moderate-severity, and in subalpine forests, highlights the strong potential of Indigenous fire stewardship to guide restoration and the ongoing eco-cultural importance of high-elevation landscapes to Secwépemc people. The fifth and final chapter describes Secwépemc Elder Ron Ignace’s concept of ‘walking on two legs’ (WO2L) to guide collaborative research and restoration in Secwepemcúl̓ecw and other Indigenous territories: the iii restoration of land by and to Indigenous peoples. These interdisciplinary and mixed-methods inquiries advance theories of collaborative environmental governance and the politics and production of knowledge, while responding to calls for a new megafire ecology to better understand the effects of large, high-severity wildfires on species, communities, and ecosystems. Collectively, this dissertation highlights the need to strengthen Indigenous leadership in wildfire management, and to support pathways of recovery that attend to the interconnections between land and community wellbeing. iv Lay Summary Worldwide, large wildfires are increasingly threatening both people and ecosystems. While many scientists are focussing on the ecological impacts of these fires, Indigenous Nations are advocating for a greater role in leading wildfire recovery and restoration throughout their fire-affected territories. In this dissertation, conducted in partnership with Secwépemc First Nations, I document how these communities and territories are recovering following the 2017 ‘Elephant Hill’ wildfire. Secwépemc communities led a joint approach to wildfire recovery with the provincial government, in the process building new relationships and trust. However, this fire had significant impacts on communities and the land, including culturally significant plants, and communities continue to face barriers in leading wildfire response and recovery. Secwépemc Elder Ronald Ignace’s concept of ‘walking on two legs’ can guide future research and restoration in ethical partnerships with Indigenous peoples, elevating Indigenous stewardship goals and prioritizing restoration of land by and to Indigenous peoples. v Preface This dissertation is based on collaborative research with the Secwépemc Nation, specifically the Secwepemcúl̓ecw Restoration and Stewardship Society (SRSS; Chapter 3), St̓uxwtéws (Bonaparte First Nation; Chapter 4) and Skítsesten (Skeetchestn Indian Band). This research was co-developed with these community research partners, with strong guidance from my two co-supervisors Dr. Lori Daniels and Dr. Shannon Hagerman and my committee members Dr. Ronald E. Ignace and Dr. Marianne Ignace. The research presented in Chapter 3 and in the discussions with Skeetchestn community members drawn on in Chapter 6 (Conclusion) was approved by the University of British Columbia’s Behavioural Research Ethics Board (Certificate H20-00473), with formal letters of support from the SRSS and Skeetchestn Indian Band’s Chief and Council, respectively. The research presented in Chapter 3 was designed by me and the SRSS First Nations Technical Table, with guidance from Dr. Hagerman and strategic input from Dr. Daniels. This research collaboration was formally endorsed by the SRSS Board of Directors (comprising elected Kukúkpi7 – Chiefs) in March 2020. Together with the SRSS and the First Nations Technical Table I identified research objectives, developed the research methodology and determined overarching themes for the interview schedule. These were refined following feedback from Dr. Hagerman. I undertook data collection with my research assistant Char John (Natural Resource Community Coordinator with the SRSS) and led data analysis and writing with input from Char John and feedback primarily from Dr. Hagerman and SRSS CEO Angela Kane, as well as from Dr. Daniels, Dr. Kelsey Copes-Gerbitz, and members of the SRSS First Nations Technical Table. The Preface of this report duplicates minor components of Chapter 5, such as quotes from Secwépemc leadership and text contributed by Drs. Ron and Marianne vi Ignace. This ‘chapter’ has been published as a public report (print and PDF) by the SRSS, with the citation: Dickson-Hoyle, S. and John, C. 2021. Elephant Hill: Secwépemc leadership and lessons learned from the collective story of wildfire recovery. Secwepemcúl̓ecw Restoration and Stewardship Society. This report was launched at Tk’emlúps te Secwépemc in December 2021. Copyright for this report is held jointly by me and the SRSS. This report has been incorporated into this dissertation ‘as is’, without reformatting, with permission from the Faculty of Graduate and Postdoctoral Studies. It is anticipated that two manuscripts based on this report will be submitted for publication in an academic journal. Chapter 4 was designed by me and Dr. Daniels, with input from our collaborators at St̓uxwtéws. The research presented in this chapter is part of a larger joint research project initiated by former Kúkpi7 (Chief) Ryan Day and Dr. Daniels in 2017. Fire severity and plot environmental data were collected by Arial Eatherton, Adrianne Lam, Corbin Manson, Judah Melton, Devon Stewart, Dario Antoine (St̓uxwtéws) and Kiva Morgan (St̓uxwtéws). I collected understory vegetation data with help from Arial Eatherton, Ceilidh Smith, Bert William (St̓uxwtéws), Bryan Isnardy (St̓uxwtéws), Daytona Retasket (St̓uxwtéws) and Tyler Zabotel (St̓uxwtéws). Information on culturally significant plants was provided by Joanne Hammond at Skeetchestn Natural Resources Corporation under a data sharing agreement, with additional input from Samantha Draney (cultural heritage team lead and GIS officer at Skeetchestn Natural Resources Corporation, and Skeetchestn community member). Composite Burn Indices were calculated by Dr. Florencia Tiribelli. I conducted analyses with help from Dr. Florencia Tiribelli, Jen Baron and Dr. Carly Phillips. Dr. Daniels provided input at all stages of the research, with additional feedback from Dr. Shannon Hagerman, Dr. Marianne Ignace, Dr. Ronald E. Ignace, Shaun Freeman (Skeetchestn Natural Resources Corporation) and Samantha Draney. A version vii of Chapter 4 will be submitted for publication in a journal with me as lead author and St̓uxwtéws, Skeetchestn Natural Resources Corporation, Arial Eatherton, Lori Daniels, Florencia Tiribelli and Jen Baron as co-authors. Chapter 5 is a conceptual chapter co-designed by me, Dr. Hagerman, Dr. Marianne Ignace and Dr. Ronald E. Ignace, with input from Dr. Daniels and Dr. Kelsey Copes-Gerbitz. This chapter is framed around Secwépemc Elder and former, longstanding Kúkpi7 Ronald E. Ignace’s concept of ‘walking on two legs’ and is grounded in the knowledge and wisdom of Secwépemc Elders, with whom Ron and Marianne have worked for decades. I am incredibly grateful for the trust placed in me to help share this with a wider audience and the permission to incorporate it into this dissertation. As such, I have kept the ‘we’ wording and framing as this Chapter was initially written. I led the writing, with case studies contributed by Dr. Marianne Ignace, Dr. Ronald E. Ignace and Dr. Copes-Gerbitz, with input from Dr. Hagerman and Dr. Daniels. Text for the description of walking on two legs was contributed by Marianne and Ron. A version of Chapter 5 has been published in Restoration Ecology as part of a Joint Special Feature on the UN Decade on Ecosystem Restoration with British Ecological Society Journals with the citation: Dickson-Hoyle, S., Ignace, R.E., Ignace, M.B., Hagerman, S.M., Daniels, L.D. and Copes-Gerbitz, K. 2022. Walking on two legs: a pathway of Indigenous restoration and reconciliation in fire-adapted landscapes. Restoration Ecology. 30(4): e13566. viii Table of Contents Abstract .......................................................................................................................................... ii Lay Summary ............................................................................................................................... iv Preface ............................................................................................................................................ v List of Figures .............................................................................................................................. xii List of Tables .............................................................................................................................. xiv List of Abbreviations .................................................................................................................. xv Acknowledgements ................................................................................................................... xvii Dedication ................................................................................................................................... xxi Chapter 1: Introduction ............................................................................................................... 1 1.1 Background ............................................................................................................................................ 1 1.1.1 Indigenous engagement and ‘true partnerships’ in contemporary wildfire management .......... 2 1.1.2 Megafires shaping new pathways of recovery and restoration in Indigenous territories ........... 7 1.2 Drivers of this research: research gaps and community priorities ....................................................... 10 1.3 Study context ....................................................................................................................................... 11 1.3.1 Research objective and questions............................................................................................. 17 1.4 Conceptual framework......................................................................................................................... 17 1.4.1 Collaborative fire management and environmental governance .............................................. 18 1.4.2 The politics and production of knowledge (and the problem of ‘expertise’) ........................... 24 1.4.3 Restoration and restor(y)ing fire landscapes ............................................................................ 28 ix 1.5 Summary of dissertation ...................................................................................................................... 32 Chapter 2: Methodology............................................................................................................. 34 2.1 Locating myself in community-based research ................................................................................... 34 2.2 Research approach ............................................................................................................................... 43 2.2.1 Community-based, participatory action research ..................................................................... 43 2.2.2 Ethics and accountability: the ‘4 Rs’ (and refusal) of research with and for Indigenous communities ...................................................................................................................................... 52 2.2.3 Case study and mixed-methods approach ................................................................................ 57 Chapter 3: Elephant Hill: Secwépemc leadership and lessons learned from the collective story of wildfire recovery ........................................................................................................... 60 Chapter 4: Understory plant community dynamics and the recovery of culturally significant plants following the Elephant Hill ‘megafire’ ....................................................... 61 4.1 Introduction ......................................................................................................................................... 61 4.2 Methods. .............................................................................................................................................. 67 4.2.1 Study area and context ............................................................................................................. 67 4.2.2 Field sampling ......................................................................................................................... 71 4.2.3 Composite burn index calculation and fire severity reclassification ....................................... 76 4.2.4 Statistical analyses ................................................................................................................... 77 4.3 Results..………………………………………………………………………………………………80 4.3.1 Local species richness and diversity ........................................................................................ 81 4.3.2 Indicator species ...................................................................................................................... 87 x 4.3.3 Community composition ......................................................................................................... 88 4.4 Discussion ............................................................................................................................................ 90 4.4.1 High-severity fire negatively impacts native species richness, diversity, and composition across forest types ............................................................................................................................. 90 4.4.2 Exotic species richness increases post-fire in montane forests................................................ 91 4.4.3 The ecological and cultural significance of low-severity fire and subalpine forests ............... 95 4.5 Conclusions and management implications......................................................................................... 98 Chapter 5: ‘Walking on two legs’: a pathway of Indigenous restoration and reconciliation in fire landscapes ....................................................................................................................... 104 5.1 Drivers of change in the UN Decade on Ecosystem Restoration ...................................................... 105 5.2 Evolving ideas in restoration ecology and the emergence of Indigenous-centred restoration .......... 108 5.3 Walking on two legs: an Indigenous framework to guide restoration and reconciliation ................... 111 5.3.1 Bringing back back ts̓ewéw̓ye and qweq̓wile: restoring cultural keystone species at Skeetchestn ...................................................................................................................................... 113 5.3.2 Two-legged fire histories: where tree rings and Indigenous knowledge meet ...................... 117 5.4 Advancing restoration and reconciliation in the UN Decade ............................................................ 120 Chapter 6: Conversations, contributions, and conclusion .................................................... 123 6.1 Restor(y)ing fire landscapes: reflections on community conversations and the role of research ..... 123 6.2 Reflections on ‘community’ and collaboration ................................................................................. 132 6.3 Key insights and findings .................................................................................................................. 135 6.3.1 Chapter 3: Elephant Hill ‘lessons learned’ ............................................................................ 136 xi 6.3.2 Chapter 4: Collaborative monitoring of understory plant recovery ....................................... 140 6.3.3 Chapter 5: ‘Walking on two legs’ .......................................................................................... 141 6.4 Contributions ..................................................................................................................................... 142 6.4.1 Empirical contributions ......................................................................................................... 142 6.4.2 Implications for policy, practice, and future research ........................................................... 143 6.4.3 Synthesis ................................................................................................................................ 145 6.5 Final reflections ................................................................................................................................. 148 References ............................................................................................................................................... 152 Appendices ................................................................................................................................. 178 Appendix A: Letter of support from Skeetchestn Chief and Council........................................................ 178 Appendix B: Letter of support from the SRSS .......................................................................................... 179 Appendix C: Interview schedule, SRSS community staff ......................................................................... 180 xii List of Figures Figure 1: Grasslands above the Thompson River, looking north to Elephant Hill Provincial Park and Ashcroft .................................................................................................................................. 11 Figure 2: Elephant Hill wildfire perimeter and adjacent Secwépemc First Nation reserves ....... 13 Figure 3: Approximate extent of Secwepemcúl̓ecw, and location of Secwépemc communities . 14 Figure 4: Study area map .............................................................................................................. 70 Figure 5: Unburned plots within the submontane (top), montane (middle) and subalpine (below) forest types .................................................................................................................................... 73 Figure 6: Plots within the submontane (top), montane (middle) and subalpine (below) forest types that burned at high severity. ................................................................................................ 74 Figure 7 a-h: Modelled effects of composite burn index (CBI) and forest type on species richness. ........................................................................................................................................ 84 Figure 8 a-c: Species richness by fire severity class ..................................................................... 85 Figure 9: Variable effects of fire severity class on exotic species richness, across forest types. . 86 Figure 10: Modelled effects of understory composite burn index (CBI) and forest type on total species diversity (Shannon Weiner index). ................................................................................... 87 Figure 11: NMDS bi-plot of plant community composition data across all plots. ....................... 89 Figure 12: Ronald Ignace burning the hillside by their home at Skeetchestn Reserve ............... 115 Figure 13: Yellowbells (Fritillaria pudica) emerging as the snow melts in early spring at Skeetchestn ................................................................................................................................. 116 Figure 14: T’exelc Elders on a forest walk with WLCF manager and Dr. Kelsey Copes-Gerbitz..................................................................................................................................................... 119 xiii Figure 15: Cross-section of a lodgepole pine (Pinus contorta var. latifolia) from Ne Sextsine showing fire scars from fires in 1833, 1848, and 1863 ............................................................... 119 Figure 16: Deadman Falls, May 2021......................................................................................... 124 Figure 17: Pellgeyú7, May 2021 ................................................................................................. 125 Figure 18: Deadman Falls, May 2022......................................................................................... 126 Figure 19: Left – looking up at pellgeyú7 from Deadman-Vidette Road; R – Lomatium dissectum (fern-leaved desert parsley), growing after a surface fire through at pellgeyú7 ......................... 127 xiv List of Tables Table 1: Native, high cultural significance and exotic species richness (means and standard errors) for each fire severity class and forest type ........................................................................ 81 Table 2: Indicator species of fire severity ..................................................................................... 88 Table S1: Thresholds for modified CBI calculations ................................................................. 102 Table S2: Abbreviations for NMDS species labels…………………………………………….102 xv List of Abbreviations AOA Archaeological overview assessment BC British Columbia BCWS BC Wildfire Service CBI Composite burn index DMH District of 100 Mile House DTR District of Thompson Rivers EMBC Emergency Management BC EOC Emergency operations centre FLNRORD BC Ministry of Forests, Lands, Natural Resource Operations and Rural Development FNESS First Nations Emergency Services Society G2G Government to government ha hectare IC Incident commander IEK Indigenous ecological knowledge IK Indigenous knowledge IMT Incident management team IR Indian Reserve ISC Indigenous Services Canada JLC Joint Leadership Council JTC Joint Technical Committee km kilometers NMDS Non-metric multidimensional scaling NSW New South Wales OCAP Ownership, control, access, possession PAR Participatory action research PFR Preliminary field reconnaissance PREOC Provincial regional emergency operations centre xvi RCMP Royal Canadian Mounted Police RPF Registered professional forester SRSS Secwepemcúl̓ecw Restoration and Stewardship Society TRC Truth and Reconciliation Commission of Canada UBC University of British Columbia UN United Nations UNDRIP United Nations Declaration on the Rights of Indigenous Peoples xvii Acknowledgements Xyemstém-kucw xwexwéyt re steťex7ém-kt – in keeping with protocol, and on behalf of my committee members Ron and Marianne Ignace, I honor and acknowledge all Secwépemc Elders who have taught them for the past four decades. Many of these Elders have left us but their knowledge has left a deep legacy. Thank you to my co-supervisors Dr. Lori Daniels and Dr. Shannon Hagerman for your endless encouragement and kindness, for creating such a caring and safe space to learn and grow, and for all your guidance while giving me the space and trust to forge my own path. You really are, like so many people say when they hear you’re my co-supervisors, a dream team, and the best mentors and role models I could have hoped for. To Dr. Ron and Dr. Marianne Ignace, kukwstsétselp, for welcoming me into your work, your home, your community and your territory. Every time I turn off the highway to Skeetchestn, I really do feel like I’m arriving at my home away from home. I will never be able to describe how much this has meant to me, and I am forever grateful for your guidance and friendship. To Bert William, thank you for always sharing your knowledge with us in the field, for the long conversations on even longer drives, and for the great friendship that has grown over the years. I hope this dissertation is at least ‘okay’. I am forever grateful to staff and leadership from the eight Secwépemc communities that formed the Elephant Hill joint recovery tables and later the SRSS, for supporting this research partnership. Thank you to everyone who took the time to take part in an interview and to guide this research. A special thanks to Angie Kane for first welcoming me into this work, and for your ongoing trust in and support for our work together. Thank you Char for your endless wise words and for helping make this ‘lessons learned’ report what it was. Dirk Brinkman and Shelby Leslie, xviii thank you for seeing the potential in this research collaboration and first making these introductions. Thank you to our collaborators at St̓uxwtéws: former Kúkpi7 Ryan Day and Chelsea Enslow for initiating this partnership, and Jenny Allen, Bert William, Melanie Minnabarriet and the rest of the St̓uxwtéws natural resource department for your ongoing support of this work. Mike Anderson, Joanne Hammond, and Sam Draney, thank you for sharing Skeetchestn’s knowledge of cultural plants and for supporting our ongoing collaboration. To Tania Willard, thank you for your beautiful artwork for the Elephant Hill report. Thank you, Clare Blakebrough for your incredible design work for this report, and the even better experience of working with a longtime friend. Thanks to my amazing 2021 Elephant Hill field crew Arial Eatherton and Ceilidh Smith: I don’t even begin to know how to thank you for that summer. Thank you for all the plant nerding and woah bear no bears, for working tirelessly through such difficult conditions, for reinforcing the importance of connecting with community, and for introducing me to The Office. Arial, thank you for being the best co-lead I could ever have hoped for, I really don’t know where I or this project would be without you (probably disoriented and confused on a mountain somewhere, looking for a long-lost plot center marker…). Special thanks to the 2018 and 2021 field teams from St̓uxwtéws: Dario Antoine, Bryan Isnardy, Kiva Morgan, Daytona Retasket and Tyler Zabotel. Florencia Tiribelli, Jen Baron, and Carly Phillips, thank you for patiently guiding me through stats and helping me make sense of these data. To everyone in the UBC Tree-Ring Lab and Social-Ecological Systems Research Group who has shared this graduate experience with me and taught me so much, thank you. Ricardo Pelai and Sandeep Pai, thank you for welcoming me to our shared lab and helping me navigate xix that first crazy year of grad school. A special thank you to Kelsey Copes-Gerbitz: you have been there since the beginning, my best friend in fire, long-time and hopefully lifetime collaborator. A huge thank you to folks of the Wildfire Discussion Group for being such shining examples of what collaboration and shared learning in wildfire can look like. To Dr. Cash Ahenakew and the late Dr. Michael Marker, thank you for welcoming me into your Indigenous research classes and bringing me into dialogue with such a rich history and diversity of Indigenous scholars. Thank you to my Master’s supervisors Dr. Ruth Beilin and Dr. Karen Reid, for first inspiring my love of fire research, environmental social sciences and qualitative methodologies. Thank you to the funders whose financial support made this research possible, including the UBC Public Scholars Initiative, the UBC Faculty of Forestry’s Indigenous Community Research Seed Fund, the Namkoong Family Fellowship in Forest Sciences, and the Future Forests Fellowship. Thank you to former Dean of Forestry John Innes for encouraging me to apply to this fellowship in the first place, and to current Dean Rob Kozak for being such a champion of this work. I also want to thank the incredible team of administrative and program who work tirelessly to support grad students and keep these programs running: Natasha Thompson, Andrea Chan, Joanne Dean, Scheyla Weiss, Gayle Kosh and Julie Morey. Thanks Steph Troughton and Lou Corpus-Bosshart for being such media superstars. A huge thank you to Dr. Serbulent Turan for being such a tireless advocate for public scholarship and my work, this dissertation truly would not be what it is without your support. To my friends far and near, to the Loons on the Moon, and to the ever-changing but ever-present house at 1333, thank you for encouraging or sharing this PhD journey, for welcoming me to Vancouver, for family dinners and taco nights, and for making Covid lockdowns that much xx more bearable. Thank you to Mary Reher and Andy Nowak for trusting an almost-stranger for two weeks on your property on Pender Island, and to Keenan Nowak for making this happen. Chapter 4 will forever be associated in my mind with that little off grid cabin high on an arbutus ridge, long summer days writing and swimming, and working in your beautiful garden. To my parents, thank you for your unending love and support throughout all these years of study. No matter how many times I move cities or fly halfway around the world, I will always think of you as home. Thank you, mum, for that off-hand comment of “I always thought you would do a PhD”. I may never have had the courage to make this decision without you. And to Luis – of all the words in these hundreds of pages, these have been among the most challenging to find. Thank you for always making me laugh (and being there when everything felt too much, and I needed to cry), for reminding me to take time for myself or go and sit by the water, for my new home away from home in Puebla, and for teaching me more than this thesis ever could. If we can meet and stay together through me starting and finishing a PhD, and through a pandemic and border closures, we can make it through anything. Gracias por todo, cara de girasol. xxi Dedication For Secwepemcúl̓ecw, and for Secwépemc people who continue to fight to uphold their rights and roles as yecwmín̓men throughout this territory. Artwork credit: Tania Willard, Secwépemc Nation 1 Chapter 1: Introduction 1.1 Background If you’ve been paying attention to the news in recent years, you might have seen these, or the many similar, headlines featured across media outlets worldwide. The 2019/2020 Australian ‘Black Summer’ bushfires and the 2021 wildfire season in British Columbia (BC), Canada – in my home country and my home for the past four years, respectively – triggered a noticeable shift in attention in mainstream media and public discourse towards the role of Indigenous fire management in mitigating wildfire risk, as well as to the unique and disproportionate impacts of wildfires and other climate-related disasters on Indigenous peoples. But what are the impacts of recent megafires on Indigenous communities and territories? How are Indigenous peoples and Nations engaging in and leading contemporary wildfire management, and what barriers do they continue to face? What does ‘true partnerships’ or 2 ‘shared responsibility’ mean, and who defines this? And what are Indigenous peoples’ priorities for managing and restoring fire landscapes? These are just some of the questions that guide this dissertation, which examines the diverse ways in which Secwépemc Nation communities and territories in BC are responding to and recovering from recent megafires, with the aim of supporting Indigenous peoples in leading (wild)fire management and restoration throughout their territories. Below, I briefly review the state of knowledge and practice, and emerging research, in Indigenous wildfire management, and discuss how increasing megafires – defined as spatially and temporally continuous fires exceeding 10,000 ha in area (Linley et al., 2022) – are shaping new pathways of recovery and restoration in Indigenous territories. I then summarize key knowledge gaps and provide the study context of this dissertation, including research objectives and questions, as it relates to these gaps. Finally, I describe the conceptual framework that guides my research to address these questions. 1.1.1 Indigenous engagement and ‘true partnerships’ in contemporary wildfire management The growing intensity and impacts of wildfires worldwide – a hazard increasingly manifesting as ‘disasters’ with significant social, economic and environmental costs and underlying socio-political causes (Buckle, 2001; Neale et al., 2019) – has prompted calls from fire scientists and managers for transformative change in how societies live with and manage fire (Higuera et al., 2019; McWethy et al., 2019; Copes-Gerbitz, Hagerman and Daniels, 2022; Hoffman et al., 2022a). These calls are set against the backdrop of an increasing focus in numerous national and international disaster management policies (National Emergency Management Committee, 2009; United Nations, 2015) on ‘building community resilience’ and a 3 ‘shared responsibility’ for managing a range of risks (McLennan, Reid and Beilin, 2019; Atkinson and Curnin, 2020; Beilin and Paschen, 2021). Collectively, this reflects a paradigm shift – in thinking if not effectively in practice - from the longstanding ‘command-and-control’ (Holling and Meffe, 1996) approach to controlling hazards: an approach rooted in hierarchical military structures in which decisions from centralized authorities are based on ‘expert’ knowledge and imposed in a top-down manner on affected communities (Alexander, 2002; Maguire and Hagan, 2007). This command-and-control approach positions communities – in particular, Indigenous communities – as vulnerable to, or victims of, disaster, rather than as sources of expertise on their specific local and socio-cultural context. Numerous scholars have also argued that vulnerability discourse and associated research largely ignores how legacies and ongoing structures of colonization and marginalization expose these communities to vulnerabilities, or how state-driven interventions can exacerbate disaster impacts (Krieg, 2009; Howitt, Havnen and Veland, 2012; Thomassin, Neale and Weir, 2018; Williamson, Markham and Weir, 2020; Montesanti et al., 2021). In contrast, government policies promoting ‘community resilience’ and ‘shared responsibility’ (National Emergency Management Committee, 2009; Public Safety Canada, 2019) state that all actors in society have a responsibility for managing risk and that communities have an important role to play in contributing to disaster resilience, particularly when disasters stretch the limits of centralized emergency services and government agencies (Lukasiewicz, Dovers and Eburn, 2017; Atkinson and Curnin, 2020). In principle, sharing responsibility implies empowering citizens to exercise greater agency to protect themselves and their communities (Lukasiewicz, Dovers and Eburn, 2017; Crosweller and Tschakert, 2021). However, critics have argued that resilience and shared responsibility policies are often silent on how power or 4 resources will be equitably shared with ‘communities’, and instead have resulted in an individualization of risk, in which risk is shifted to individuals who are expected to participate in and comply with government policies and programs (McLennan and Handmer, 2012; Beilin and Paschen, 2021). This limited understanding of resilience, focussed on individual adaptation and coping, shifts attention away from structural and justice-related issues and towards individual action (MacKinnon and Derickson, 2013). Further, the individualization of risk and framing of ‘shared responsibility’ as civic responsibility ignores the context of ongoing Indigenous rights and title throughout Indigenous territories, as distinct from the rights and responsibilities of individual citizens. As Beilin and Paschen (2021: 516; 526) argue, government approaches to resilience still involve a centralized and standardized way of operating in which “the state imposes government aspirations rather than responding to or understanding how community forms and operates”, and communities are expected to share responsibility by doing “what they’re told”. As the focus on disaster resilient communities has shifted attention towards community roles in prevention and preparedness (Lukasiewicz, Dovers and Eburn, 2017; Atkinson and Curnin, 2020), the ‘responsibility’ of communities during disaster response and recovery remains restricted to following government directives and acting on information provided (Beilin and Paschen, 2021). In the context of wildfire, as Reid, Beilin and McLennan (2018: 254) state, “in effect, the agencies expect householders to take responsibility in the planning, preparation, and mitigation phases of [wildfire] management. But during an event the agencies take back responsibility”. These ‘events’ – whether short timeframe hazard events or prolonged periods of crisis – are used to legitimize the imposition of dominant cultural values, responses to and understandings of ‘disaster’, and the assumption that expertise resides in state agencies and 5 specialized response organizations rather than in local communities (Veland, Howitt and Dominey-Howes, 2010; Howitt, Havnen and Veland, 2012). In this context, as Howitt, Havnen and Veland (2012: 51) argue, government disaster responses “re-inscribe contemporary political and cultural landscapes with patterns that are colonial in effect and impose substantial risk and cost on Indigenous peoples”. Recently, however, government inquiries into major wildfire seasons worldwide have identified the need for more meaningful engagement with Indigenous peoples. For example, the first fifteen recommendations of the provincial review into the record-breaking 2017 flood and fire season in BC (Abbott and Chapman, 2018) focussed on improving collaboration with Indigenous governments and communities, with the first recommendation to “establish Indigenous peoples as true partners and leaders in emergency management by including First Nations from the beginning and at all levels of planning, decision-making and implementation” (Abbott and Chapman, 2018: 81). This focus on ‘true partnerships’ subsequently formed the foundation of one of six draft principles of the BC Climate Preparedness and Adaptation Strategy (2022: 13), which confirms the province’s commitment to building a “shared path to climate resilience in true partnership with Indigenous peoples”. Following the 2019/2020 Australian Black Summer, Indigenous land and fire management practices were included in the terms of reference for both state and national inquiries (Binskin, Bennett and Macintosh, 2020; Owens and O’Kane, 2020), and the State Government of Victoria established an Aboriginal reference group to advise the newly created Bushfire Recovery Victoria agency. Yet despite this growing attention to supporting Indigenous leadership and involvement throughout all phases of fire and emergency management, most collaborations and the majority of research to date has focussed on cultural burning (Christianson, 2015; Weir, Neale and Smith, 2021), such as 6 documenting knowledge and practices of burning (Huffman, 2013), or barriers to revitalizing these forms of fire stewardship (Hoffman et al., 2022b). In this context, as with ‘shared responsibility’, the emphasis on ‘true partnerships’ continues to be restricted to prevention and preparedness, and within the confines of existing policies and programs. In contrast, there has been relatively little research or policy attention to the contemporary role of Indigenous peoples in wildfire response or recovery (Christianson, 2015; Williamson, Markham and Weir, 2020). Williamson, Markham and Weir (2020:1) argue that, as Indigenous peoples hold significant rights and interests in fire-affected territories, their “needs and priorities must constitute a core and ongoing thread woven through the fabric of response”, including long-term recovery. Upholding these rights and supporting Indigenous-led processes of wildfire recovery requires better understanding the impacts of fire seasons on Indigenous communities and territories, as well as community priorities for ‘healing’ the land; as Weir and Freeman (2019: 12) emphasize, for many Indigenous people, “fire management is an opportunity for healing Country, healing themselves, and healing fraught relationships”. The relatively few studies that examine the impacts of wildfire on Indigenous communities, or community recovery following wildfire, have tended to focus on evacuation experiences (Christianson and McGee, 2019; McGee, Mishkeegogamang Ojibway Nation and Christianson, 2019; Asfaw, McGee and Christianson, 2020) or on the role of social supports or community cohesion in facilitating ‘coping’ both during and after a wildfire event (Asfaw, McGee and Christianson, 2019; Montesanti et al., 2021). However, as Robinson et al. (2021) highlight, the impacts of wildfire on community health and wellbeing are strongly connected to impacts to the land, including to wildlife, culturally significant plants, and places of cultural significance. The growing emphasis on ‘building back better’ (UN, 2015) after disasters provides 7 an opportunity to strengthen Indigenous engagement in and governance of wildfire management, and to support new pathways of recovery that attend to the priorities of Indigenous peoples and to these interconnections between land and community wellbeing. 1.1.2 Megafires shaping new pathways of recovery and restoration in Indigenous territories Researchers have long recognized that disasters such as wildfires have the potential to act as ‘focussing events’ (Birkland, 1997; DeLeo et al., 2021) or open a ‘policy window’ (Kingdon, 1995) or ‘window of opportunity’ (Birkmann et al., 2010; Mockrin, Fishler and Stewart, 2018) for policy change or societal transformation. More recently, the growing incidence of megafires is prompting calls from ecologists and conservation scientists to transform approaches to research and advance a new ‘megafire ecology’. (Kelly et al., 2020; Nimmo et al., 2021) to better understand ecosystem responses to these large, high-intensity wildfires. As envisioned by its proponents, megafire ecology prioritizes research into the effects of megafires on species, communities and ecosystems, and the efficacy of recovery actions following megafire (Nimmo et al., 2022). However, scientists are also increasingly acknowledging that many fire landscapes and historical fire regimes were actively shaped (and, in many areas, are still shaped) by systems of Indigenous land and fire stewardship (Fletcher, Hall and Alexandra, 2021; Hoffman et al., 2021; Baron et al., 2022; Christianson et al., 2022). As such, revitalizing Indigenous fire stewardship and "restoring and promoting landscapes that benefit people” (Kelly et al., 2020: 7) are increasingly seen as priorities for sustaining biodiversity in ecosystems that experience fire (Kelly et al., 2020). Across western North America, megafires are also burning in landscapes and Indigenous territories altered by over a century of fire suppression, exclusion of Indigenous burning 8 practices, resource extraction, and expanding development into the wildland-urban interface (Mansourian and Vallauri, 2014; Hessburg et al., 2015; Barros et al., 2018). Climate change is further altering global fire regimes (Stephens et al., 2014; Abatzoglou and Williams, 2016; Williams et al., 2019), with observed and predicted impacts such as higher temperatures and earlier spring snow melt likely to result in longer fire seasons and an increased frequency and severity of wildfires across western North America (Stephens et al. 2013). In this context, ‘building back better’ after wildfire must extend beyond rebuilding infrastructure and economies, to restoring historical fire functions and associated patterns of landscape heterogeneity, habitat structures, and ecological processes that confer climate and wildfire resilience (Hessburg et al., 2015; Cannon et al. 2018) as well as revitalizing Indigenous land and fire stewardship and the eco-cultural values these systems sustained. Accordingly, there are growing calls from ecologists, land managers and policy makers to scale up ecological restoration, with distinct strategies based on local histories, ecologies and Indigenous stewardship systems. To date, most studies in western North America examining the impacts of changed fire regimes or contemporary restoration or fuel reduction practices have focussed on variables such as canopy structure, tree regeneration, or carbon stocks (e.g., Stephens and Moghaddas, 2005; Boerner, Huang and Hart, 2008; Moghaddas, York and Stephens, 2008). While some studies have examined the effects of fuel treatments on understory plant communities (e.g., Collins, Moghaddas and Stephens, 2007; Schwilk et al., 2009), there are relatively few studies that assess the impacts of wildfire – particularly megafires – on the understory (Abella and Springer, 2015), which is critical not only for biodiversity and ecosystem functioning but also for many Indigenous cultures (Kuhnlein and Turner, 1991; Anderson, 2005; Deur and Turner, 2005; Turner, Lepofsky and Deur, 2013; Ignace and Ignace, 2017). However, there is a small but 9 growing body of Indigenous-led research and restoration initiatives focussed on restoring culturally significant understory plants. For example, collaborative studies with the Karuk and Yurok tribes in California have evaluated the effects of broadcast cultural burning and ‘fire proxy’ treatments such as cutting, manual coppicing or burning of individual shrubs on California hazelnut (Corylus cornuta Marsh. var. californica) in order to produce valuable basketry stems (Marks-Block, Lake and Curran, 2019); investigated the potential for ‘non-traditional’ spring burns to improve edible acorn production from tanoak (Notholithocarpus densiflorus) (Halpern, 2016); and modelled the effect of fire severity and leaf harvesting on beargrass (Xerophyllum tenax) to explore the potential impacts of re-introducing Indigenous fire stewardship (Hart-Fredeluces, Ticktin and Lake, 2021). Effectively evaluating the impacts of fire and alternative restoration treatments requires meaningfully collaborating with community members to develop research objectives and understand how resource users define quality or condition (e.g., of basketry stems, or a particular food or medicinal plant), and drawing on this to inform sampling design and field measurements (Marks-Block, Lake and Curran, 2019). However, large-scale restoration initiatives, such as the Collaborative Forest Landscape Restoration Program in the United States, are still often organized around top-down, ‘expert’ driven processes (Fox and Cundill, 2018), with associated research or monitoring focussed on evaluating quantitative metrics such as tree density or species richness. Further, persistent perceptions of pre-European landscapes as ‘pristine’ and the privileging of Western scientific methods and data in determining historical baselines or reference systems for restoration continue to obscure the realities of millennia-long active engagement of Indigenous peoples with their traditional territories (Lake et al. 2018). A new megafire ecology, and advancing new forms of research that can address the urgent questions of 10 how to best monitor the impacts of wildfires and prioritize conservation or restoration in fire landscapes (Nimmo et al., 2022), must therefore seek to understand and support the recovery and restoration of eco-cultural values and practices important to Indigenous peoples, in collaboration with Indigenous peoples. 1.2 Drivers of this research: research gaps and community priorities Three key gaps spanning research and practice in the fields of fire ecology and management – including collaborative governance of wildfire – and restoration are crucial. These are: 1. limited research into contemporary Indigenous engagement with fire management, particularly in the context of wildfire response or recovery and in leading changes triggered by wildfire impacts; 2. the need to understand how contemporary megafires are impacting ecosystems and shaping (potentially new) pathways of ecosystem recovery, specifically in relation to understory plant communities and culturally significant plants; and 3. the relative lack of attention to or support for the critical roles of Indigenous peoples in leading restoration and land-based recovery processes. In this context, my research is primarily driven by the invitation and explicit goals of my community research partners within the Secwépemc Nation: to understand the impacts of recent megafires on their territories and trajectories of forest recovery; to document the impacts of these fires from a Secwépemc perspective; to capture ‘lessons learned’ from collaborative governance of wildfire recovery; and to guide ongoing and future restoration across their territories. 11 1.3 Study context On a cool morning in early May 2021, our UBC field crew hopped in our field truck and followed Bert William convoying south from Cache Creek. Leaving the highway, we drove down through Ashcroft’s reserve – the new houses and community centre along Cornwall Road hinting at what was there before, and what was lost – then turned off the main road, passing over a cattle guard and following a faint track through the open rangeland. Stepping out of the truck, around patches of spiky cactus and the odd yellowbell already going to seed, we walked to the edge of the bench, just above where the slope dropped steeply down to the Thompson River below (Figure 1). Figure 1: Grasslands above the Thompson River, looking north to Elephant Hill Provincial Park and Ashcroft. 12 Turning to look back over the brown rolling hills towards Cache Creek, Bert said – to himself as much as us – “there’s nothing here to burn. This is where it started. It’s crazy to think it ever got as big as it did”. He was referring, of course, to the Elephant Hill wildfire (Figure 2). First reported on July 6th, 2017, this wildfire quickly grew to over 1,000 hectares (ha) in size, burning through Ashcroft Indian Band’s reserve and north through the Elephant Hill Provincial Park, destroying close to sixty homes in its wake. Over the following months the Elephant Hill wildfire continued to burn at high intensity throughout the Bonaparte and Deadman River watersheds. It spread from the dry bunchgrass/sagebrush grasslands and open ponderosa pine (Pinus ponderosa) forests in the valley bottoms, up to the high elevation Bonaparte plateau where forests dominated by hybrid white spruce (Picea engelmannii x glauca) and lodgepole pine (Pinus contorta var. latifolia) were already heavily disturbed from extensive clear-cut logging and a mountain pine beetle epidemic. Eventually, this wildfire would burn close to 192,000 ha - the third largest fire in the province that year – throughout the heartland of the Secwépemc Nation’s territory, Secwepemcúl̓ecw (Figure 3). By mid-September, a record-breaking 1.2 million ha had burned throughout BC, resulting in a 71 day long Provincial State of Emergency and the evacuation of over 65,000 people (BC Wildfire Service, 2021). This wildfire, and the subsequent recovery process, is the focus of my research. 13 Figure 2: Elephant Hill wildfire perimeter and adjacent First Nation reserves. 14 Figure 3: Approximate extent of Secwepemcúl̓ecw, and location of Secwépemc communities. Map without prejudice to Aboriginal rights and title. Source: Ignace and Ignace, 2017. This research is also situated within the complex and changing context of wildfire and forest governance in the province of BC, a biogeographically and culturally diverse area spanning 95.2 million ha on the west coast of Canada and home to ~ 200 First Nations. Within provincial law, the provincial government holds statutory decision-making power over the approximately 94% of BC classified as ‘Crown land’, with the remainder classified as federal 15 ‘Crown’ land (1%, including First Nations reserves), First Nations treaty settlement land (0.2%) and private land (4.9%) (MFLNRO, 2011). The BC Wildfire Service (BCWS) is mandated under provincial legislation to oversee wildfire management on provincial Crown land, federal Crown land, treaty settlement lands, and private lands outside of fire protection areas. BCWS is tasked with managing wildfires through a combination of wildfire prevention, mitigation, and suppression strategies. BCWS also holds authority for approving and implementing prescribed burns and, under the Wildfire Act, to implement fire bans or restrictions. Through the 2017 Wildfire Services Agreement between the province of BC (BCWS) and Canada (Indigenous Services Canada; ISC), BCWS also provides wildfire response and suppression services on ‘Indian Reserve’ lands (i.e., First Nation reserves). Provincial jurisdictions and assertions of decision-making power have been imposed upon longstanding and ongoing systems of Indigenous governance and stewardship. Throughout most of BC, treaties with Indigenous peoples were never negotiated by the Crown. Currently only 21 treaties have been negotiated, comprising historic treaties (14 Douglas treaties on Vancouver Island, and Treaty 8 spanning the BC and Albert border in the north-east of the province), the Nisga’a treaty, and seven modern treaties negotiated under BC’s modern treaty process (BC Treaty Commission, 2022). As such, First Nations continue to assert their sovereignty and jurisdiction throughout their traditional territories, and s.35(1) of the Constitution Act, 1982 affirms the continued existence of inherent Aboriginal title and rights in Canada. Specifically, this research is situated in Secwepemcúl̓ecw, a vast territory spanning over 150,000 km2 throughout the southern and central interior of BC (Figure 3). This area supports significant ecological diversity, from mesic inland rainforests, high-elevation spruce-fir forests 16 and alpine meadows, to dry ponderosa pine forests and grassland/sagebrush ecosystems in the valley bottoms and rain shadow of the Coast Mountains. Throughout Secwepemcúl̓ecw, the deeds of ancestors and past actions depicted in stsptekwll (ancient stories or oral traditions) are manifest in place names, rock formations, rock art and other landmarks that “anchor experience to the land as collective memories and represent Secwépemc deeds to the land” (Ignace and Ignace, 2017: 57, emphasis in original). As Ron and Marianne Ignace continue to emphasize, Secwépemc knowledge, identity, and ways of being are embedded in the wisdom of language and rooted in long-standing connections to these ancestral landscapes, imbued with history, spiritual connections and human interactions that have shaped the co-evolution of ecocultural diversity for over 10,000 years. Eight of the seventeen contemporary Secwépemc communities (First Nations) were directly impacted by the 2017 Elephant Hill wildfire: S̓tuxwtéws (Bonaparte First Nation), Llenlleney’ten (High Bar First Nation), Skítsesten (Skeetchestn Indian Band), Stil’qw/Pelltíq’t (Whispering Pines/ Clinton Indian Band), Stswecem’c/Xget’tem (Stswecem’c Xget’tem First Nation), Tk’emlúps te Secwépemc, Ts’kw’aylaxw (Ts’kw’aylaxw First Nation), and Tsq’escen’ (Canim Lake Indian Band). In the wake of this fire, these communities came together to advocate for Secwépemc leadership in ecosystem regeneration and restoration, and to partner with the provincial government to jointly lead wildfire recovery. This dissertation – specifically Chapter 3 – tells their story. A pronunciation guide for Secwépemc communities is available online at: https://www.tru.ca/indigenous/indigenous-education-team/pronunciations.html 17 1.3.1 Research objective and questions This research aims to examine how Secwépemc communities and territories are responding to and recovering from recent ‘megafires’ throughout Secwepemcúl̓ecw, with the overall objective of empowering and supporting Indigenous leadership in wildfire management in Secwepemcúl̓ecw, British Columbia and beyond. Specifically, I addressed the following questions: 1. How are Secwépemc communities engaging in contemporary wildfire management, including the collaborative governance of wildfire recovery? 2. What are the impacts of megafires on understory plant communities and culturally significant plants, and how is recovery affected by fire severity across ecosystem types? 3. What are Secwépemc priorities for restoration in their fire-adapted and fire-affected territories, and how can collaborative research support these? With these research questions I seek to engage meaningfully and empirically with the interconnectedness of socio-political and ecological responses to wildfires, and of processes of land and community recovery. While it is important to acknowledge and address the impacts of these wildfires on Indigenous communities, my aim was to highlight the priorities, capacities, and agency of communities in leading fire management and restoration across their territories without reproducing ‘damage-centered’ research (Chapter 2). 1.4 Conceptual framework My research connects insights from three broad bodies of literature: collaborative environmental governance, the politics and production of knowledge, and restoration ecology. This interdisciplinary analytical framework responds to calls in the wider fire science literature for a ‘transdisciplinary fire ecology’ (Coughlan and Petty, 2012; Copes-Gerbitz et al., 18 in review) that integrates the social and biophysical aspects of fire – including diverse and dynamic forms of knowledge and practices - into a better understanding of human-wildfire relations. Bowman et al., (2011: 38), in their review of the human dimensions of wildfire on Earth, similarly argue that fire is the “ideal topic through which to investigate human-environmental coupling”, while Smith et al. (2016) discuss the concept of ‘firescapes’ – what this dissertation refers to as ‘fire landscapes’ – as providing a more holistic perspective on the relationship between humans, non-human nature and fire. Interdisciplinary approaches that seek multiple viewpoints and bring Indigenous scholarship into dialogue with non-Indigenous perspectives across a range of disciplines are also key for supporting equitable and collaborative research and governance between Indigenous and non-Indigenous peoples (Berkes, 2009; Preuss and Dixon, 2012). Note: in this dissertation I primarily use the term ‘wildfire’ to specifically situate this research in the context of wildfire response and recovery, as distinct from other research and emerging collaborations focussed on cultural burning. In some cases (e.g., Chapter 3) I use the notation ‘(wild)fire management’ to refer to both wildfire and fire management more broadly. While ‘wildland fire’ is often used to capture this broader meaning, I have chosen to avoid this term due to connotations of ‘wildlands’ or ‘wilderness’, concepts which tend to erase the active role of Indigenous peoples in managing their territories. 1.4.1 Collaborative fire management and environmental governance Indigenous peoples worldwide are increasingly (re)asserting their territorial and self-governance rights and seeking to revitalize knowledge and practices of fire management (Thomassin, Neale and Weir, 2018; Verhaeghe, Feltes and Stacey, 2019; McKemey et al., 2020; Hoffman et al., 2022b; Nikolakis and Ross, 2022). Simultaneously, multiple settler-colonial 19 countries, including Canada, have committed to implementing the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). UNDRIP affirms Indigenous peoples’ rights to practise and revitalize cultural traditions (Article 11), to participate in decision-making in matters that affect their rights (Article 18) and to own, use, develop and control their lands and waters (Article 26); these rights inherently include the right to revitalize fire stewardship and be involved in decision-making across their territories, including in the context of wildfire. Yet despite these commitments, there is still relatively limited engagement of Indigenous peoples by centralized emergency management agencies, and limited inclusion of Indigenous knowledges, practices or priorities in wildfire or other disaster response (Thomassin, Neale and Weir, 2018; Smith, Neale and Weir, 2021; Williamson and Weir, 2021). Recently, however, this lack of meaningful engagement with Indigenous peoples in fire management is beginning to change, with a growing number of collaborations between government fire agencies and Indigenous communities in countries such as Australia (e.g., Thomassin, Neale and Weir, 2018; Williamson and Weir, 2021), the United States (e.g., Marks-Block and Tripp, 2021) and Canada (e.g., Christianson et al., 2019). These collaborations, often focussed on prescribed or cultural burning, are supported by the recent surge in attention in both research and policy to Indigenous fire stewardship (Williamson and Weir, 2021), as well as government recommendations and commitments to build capacity and support greater participation of local and Indigenous communities in emergency management (United Nations, 2015; Abbott and Chapman, 2018; Mihychuk, 2018). Simultaneously, there is growing recognition that centralized models of wildfire governance, and an over-reliance on reactive and suppression-focussed management, is insufficient for addressing the modern wildfire challenge (Copes-Gerbitz et al., under review; Hoffman et al., 2022a). Instead, scholars and Indigenous 20 communities are calling for collaborative governance models that empower joint decision-making across all stages of wildfire management. The increasing attention to community-based and collaborative wildfire governance reflects broader trends in environmental governance since the late 20th century, specifically the increasing devolution of responsibility from central governments to local communities and institutions (Plummer and FitzGibbon, 2004). Decentralized environmental governance has been widely viewed as a solution to the perceived social and environmental failures of top-down, command-and-control approaches to natural resource management (Nadasdy, 2005; Smith, Neale and Weir, 2021; Carter et al., 2022), which were criticized for excluding, and enhancing the vulnerabilities of, resource-dependent communities and for being unable to manage and adapt to complexity and uncertainty (Plummer and Armitage, 2007). In contrast, decentralized and collaborative governance models are promoted as enhancing equity and efficiency in decision-making, increasing the perceived legitimacy of objectives and actions, reducing management costs, and building (adaptive) capacity of local institutions (Plummer and Armitage, 2007; Berkes, 2009; Tengö et al., 2014). Amidst the global shift towards greater recognition of Indigenous rights, collaborative governance has also emerged as a key pathway for Indigenous peoples to assert their rights to manage and use their traditional territories, while simultaneously achieving biodiversity or conservation outcomes (Craig, 2002; Hill, 2011; Artelle et al., 2019; Smith, Neale and Weir, 2021). Three aspects of collaborative governance are central to my research. These are processes of power sharing and decision-making within a ‘co-management’ model; factors that enable or constrain effective and equitable governance, in particular relationships, (mis)trust and power 21 dynamics; and how collaborative governance either upholds or disregards Indigenous rights and self-determination. Within the broad umbrella of ‘collaborative governance’, there exists a diversity of models and arrangements that can have similarly diverse outcomes. Cooperative management, or ‘co-management’, is one such approach, which refers to the sharing of power and responsibility between central governments and local resource users (Berkes, 2009; Hill, 2011). Since the 1980s co-management has gained traction internationally, proposed as a governance solution to complex and often contested situations involving common pool resources such as fisheries or wildlife management (Carlsson and Berkes, 2005; Nadasdy, 2005; Plummer and Armitage, 2007; Berkes, 2009). Despite the embedded term ‘management’, numerous scholars have argued that co-management can be understood as a form of or approach to collaborative governance (Carlsson and Berkes, 2005; Berkes, 2009; Carter et al., 2022), comprising processes of sharing power – the ability to control, potential to influence, and capability to exercise authority (Plummer and FitzGibbon, 2004) – and responsibilities, and institution building, often through highly formalized arrangements (Berkes, 2009; Reo et al., 2017). While the term co-management can refer to a diversity of arrangements along a continuum from lower forms of participation to joint decision-making and formal partnerships (Craig, 2002; Carlsson and Berkes, 2005), Berkes (2009: 1698) argues that, rather than focussing on these formal structures, co-management should instead be examined as a “a problem solving process…involving negotiation, deliberation, knowledge generation and joint learning”. Proponents argue that, like decentralized governance more broadly, co-management will be more responsive to local conditions and has the potential to address unequal power relations (Nadasdy, 2003; Berkes, 2009; Dale and Armitage, 2011). While research into co-management 22 initiatives show mixed outcomes, several key factors have been identified as contributing to effective and equitable co-management, particularly with Indigenous communities. These include taking time to build trust and relationships with partners and taking a relationship-based approach to power sharing; ensuring flexibility in timelines; strong leadership, including from Indigenous partners; balancing formal agreements with exploratory attitudes and an openness to risk; and meeting in communities and on the land (Nadasdy, 2003; Hill et al., 2012; Hoffmann et al., 2012; Robinson and Wallington, 2012; Cruickshank et al., 2019; Neale et al., 2019). However, as Hill (2011) argues, recognizing and upholding Indigenous rights must be the foundation for any engagement or collaboration with Indigenous peoples. Despite these potential benefits, co-management should not be seen as a panacea to either environmental or equity and justice issues. In contrast, numerous scholars highlight how the “idealized narrative” (Conley and Moote, 2003: 372) of co-management often fails to facilitate meaningful power sharing or address inequities (Watson, 2013; Grey and Kuokkanen, 2020; Smith, Neale and Weir, 2021). In Canada, the Assembly of First Nations (2011) proposed the term ‘joint management’ in an attempt to address the lack of clarity about the ‘cooperative’ nature of co-management, with ‘joint’ implying equitable partnerships and shared authority. While some scholars suggest that co-management with Indigenous peoples can be an interim strategy to support broader self-determination initiatives (Diver, 2016), others argue that co-management actively displaces Indigenous rights and governance, offering participation in lieu of control and “shut[ting] out the Indigenous in favour of the state” (Grey and Kuokkanen, 2020: 925). As Nadasdy (2005: 219) contends, top-down co-management arrangements that are “grafted onto” existing political and institutional contexts are unlikely to foster meaningful participation or a devolution of power, and may risk extending existing state power and 23 bureaucracies into communities. In these contexts, the form of participation and the production of knowledge may instead end up marginalizing Indigenous perspectives, reflecting non-Indigenous realities, and reinforcing existing power relations (Castro and Nielsen, 2001; Nadasdy, 2003; Howitt and Suchet-Pearson, 2006). The pre-existing operating context, including overly bureaucratic structures, poorly delineated roles and responsibilities, human and financial capital constraints, legacies of mistrust, and entrenched racism within government bureaucracies, poses additional barriers to meaningful collaboration with Indigenous peoples (Berkes, 2009; Cruickshank et al., 2019; Neale et al., 2019; Weir, Neale and Smith, 2021; Carter et al., 2022). The emphasis, in much of the co-management and collaborative governance literature, on (often vertical) relationships between governments and local stakeholders also ignores the unique position of Indigenous Nations as self-determining Nations and rights holders (Reo et al., 2017; Grey and Kuokkanen, 2020). Further, the focus on co-management as a solution to managing common pool resources within a defined geographic area doesn’t reflect the wildfire context, where shared decision-making is not confined to a single resource or area but rather spans diverse spatial and temporal scales, from single event management (wildfire response) to proactive mitigation, recovery, restoration, and revitalizing fire stewardship. Natural hazard and emergency management sectors are also highly regulated and characterized by hierarchical decision-making structures, which can place substantial bureaucractic pressure on Indigenous peoples and other local communities wishing to engage collaboratively (Weir, Neale and Clarke, 2021). Smith, Neale and Weir (2021: 87) describe how fire “presents particular problems in terms of negotiating nation-state bureaucracies and traditions, as the mitigation of wildfire is the subject of vast and conservative multimillion-dollar risk management infrastructure”. Addressing these challenges and advancing collaborative or Indigenous-led (wild)fire governance requires 24 going beyond acknowledging Indigenous peoples as stakeholders or even partners within these pre-existing systems (Weir, Sutton and Catt, 2020), to reconfiguring power relations and supporting Indigenous self-determination (Neale et al., 2019; Grey and Kuokkanen, 2020). 1.4.2 The politics and production of knowledge (and the problem of ‘expertise’) Since the 1980s, in parallel with the emerging focus on decentralized and collaborative environmental governance, there has been an increasing interest worldwide from conservation scientists, policymakers and natural resource managers in local and Indigenous knowledge – including ‘traditional ecological knowledge’ – and how these can complement, extend or be ‘integrated’ with western scientific knowledge (Turner, Ignace and Ignace, 2000; Bohensky and Maru, 2011). This interest is reflected in the extensive body of literature that seeks to define or describe Indigenous worldviews and knowledge systems from both Indigenous (e.g., Cajete, 2000; Little Bear, 2000; Fixico, 2003; Barnhardt and Kawagley, 2005; Hart, 2010) and non-Indigenous (e.g., Houde, 2007; Berkes, 2012) perspectives, or discusses the contributions of Indigenous (ecological) knowledge to diverse fields of environmental management, from biodiversity conservation (Nazarea, 2006) and terrestrial (Popp, Priadka and Kozmik, 2019) and marine (Weiss, Hamann and Marsh, 2013) wildlife management, to ecological restoration (Uprety et al., 2012) and disaster risk reduction (Mercer et al., 2010). As a result, over the past decade there has been a rapid growth in frameworks for working with Indigenous and western knowledge systems, such as ‘two-eyed seeing’ (Bartlett, Marshall and Marshall, 2012; Reid et al., 2021) and ‘two-way’ or ‘both-ways’ management (Ens et al., 2012; Hoffmann et al., 2012), as well as in the use of metaphors such as ‘weaving’ or ‘braiding’ knowledges (e.g., Kimmerer, 2013; Johnson et al., 2016; Whyte, Brewer and Johnson, 2016). 25 The overarching focus of my dissertation is not about engaging in these definitional debates around Indigenous knowledges, nor explicitly documenting or defining Indigenous knowledge in the context of (wild)fire management. Instead, of interest is how the politics of knowledge and associated power relations materialize in and shape Indigenous engagement in collaborative wildfire governance, and how dominant scientific and bureaucratic cultures define what knowledge or ‘expertise’ is seen as legitimate (Jasanoff, 2003a; Suryanarayanan and Kleinman, 2013; Carrozza, 2015; Turnhout, 2018). Incorporating diverse forms of knowledge, and facilitating better knowledge sharing and generation, are core goals and rationale for co-management (Berkes, 2009; Wyborn, 2015a; Diver, 2016). However, western science still plays a dominant role in environmental governance (Watson, 2013; Wyborn, 2015b), with Indigenous knowledge often viewed as a resource to be extracted or validated by western science (Evering, 2012). This epistemological dominance, and dominant discourses and Eurocentric ontological assumptions of ‘management’ that view the ‘integration’ of Indigenous knowledges as a technical challenge (but are silent on questions of politics and power), pose a barrier to equitable collaboration and joint decision-making (Nadasdy, 2005; Howitt and Suchet-Pearson, 2006). There is a persistent risk that Indigenous knowledges will be reduced or distorted into formats that are compatible with dominant natural resource management systems (Nadasdy, 2003), in which the “bureaucratic expertise” (Carter et al., 2022: 118) of government staff allow government (non-Indigenous) control over agendas, decision-making and planning processes. Western science and expertise also dominate decision-making in contexts characterized by high risk and uncertainty, such as wildfire management or disaster risk reduction (Ali et al., 2021; Weir, Neale and Clarke, 2021). Reductionist approaches to both research and practice that 26 focus on hazard and risk assessment, for example through model-based analyses of risk, technological warning systems and top-down emergency management models (Ali et al., 2021), ignore the fact that fire management is not simply a technical matter, but “is about values, and thus it is also political” (Weir and Freeman, 2019: 8). Attending to these values and political aspects raises questions such as whose risk mitigation priorities matter, who is impacted, who is represented in decision-making, and whose knowledge ‘counts’ (Weir and Freeman, 2019; Weir, Neale and Clarke, 2021). Persistent technocratic framings of risk can obscure these ethical and political concerns and limit meaningful inclusion of diverse knowledges (Pelai, Hagerman and Kozak, 2021). This relationship between knowledge and governance, and between science, expertise, and political decision-making, has been extensively examined within Science and Technology Studies (STS). Of particular relevance to this dissertation is the body of research that analyzes the politics of ‘expert’ authority, and the role of expertise in decision-making (e.g., Jasanoff, 2003b; Turner, 2014; Carrozza, 2015; Forsyth, 2020). While experts and expert knowledge are often viewed as neutral or objective, STS scholars highlight the ways in which expertise is always “contingent, historically situated, and grounded in practice” (Jasanoff, 2003a: 392); something acquired and deployed within specific political and cultural contexts. In this sense, knowledge, expertise, and technical practices on the one hand, and power and authority on the other, are co-produced (Jasanoff, 2004; Carrozza, 2015). While scientific or technical expertise is commonly used to support claims to authority (Paskalev, 2017), the dominant scientific culture itself defines the legitimacy of expertise, what counts as legitimate knowledge, and which issues are ‘scientific’ in need of expert or technical input (Suryanarayanan and Kleinman, 2013; Turner, 2014). 27 For example, wildfire management is largely framed as a technical risk management process, yet there are extensive barriers to Indigenous engagement, such as credentialling and reliance on technologies that are maintained by those in positions of authority and that in turn sustain these structures of power (Jasanoff, 2004). As Turner (2014: 3) argued, expertise is “the biggest and most dramatic form of the inequality of knowledge”, and the problem of expertise is a problem of knowledge and power. It is therefore important to question these processes by which expert knowledge becomes seen as authoritative and remains unquestioned, and how a focus on technical or expert knowledge reinforces power relations and excludes other forms of knowledge. While co-production, within an STS lens, focusses on these relationships between knowledge and power or decision-making, more recently this term has come to refer to an instrumental goal of science and policy, particularly in the context of collaborative research and co-management (Wyborn, 2015b). In this latter context, co-production refers to collaborative knowledge production among diverse actors that aims to produce knowledge relevant to policy and practice (Dale and Armitage, 2011; Wyborn, 2015c; Latulippe and Klenk, 2020). Research focussed on knowledge co-production, particularly with Indigenous partners, highlights the importance of collaborative methods, collectively identifying research problems or questions, and de-centering western science and institutions as the primary source of knowledge production (Robinson and Wallington, 2012; Carothers, Moritz and Zarger, 2014; Latulippe and Klenk, 2020). Insights from this body of collaborative research are also valuable in guiding my own research approach with Secwépemc communities, and how I approach knowledge (co)production to inform a new approach to wildfire recovery and restoration. 28 1.4.3 Restoration and restor(y)ing fire landscapes Throughout western North America, widespread socio-economic and ecological impacts associated with megafires are highlighting the need to actively restore both fire-affected and fire-adapted ecosystems. In this context, ecological restoration, comprising a more active intervention in ‘nature’, is increasingly promoted as an approach to achieve multiple objectives, from biodiversity conservation and provision of ecosystem services to climate change mitigation and human wellbeing (Perring et al., 2015; Mansourian, 2018). Ecological restoration is also a priority at a global policy level, reflected in the United Nations declaration of 2021-2030 as the UN Decade on Ecosystem Restoration and global commitments such as Aichi Biodiversity Target 15 that includes reference to restoring at least 15% of degraded ecosystems, and the Bonn Challenge that aims to restore 350 million hectares of degraded forests by 2030 (Evans and Davis, 2018; Cross et al., 2019). However, progress towards achieving these targets and objectives remains elusive (Maxwell et al., 2020; Secretariat of the Convention on Biological Diversity, 2020). Consequently, conservation scientists have argued that addressing ongoing declines in biodiversity and advancing just and effective conservation is only possible through partnerships with, or led by, Indigenous peoples (Artelle et al., 2019). An increasing body of research quantifies the important contributions of Indigenous-managed lands and Indigenous stewardship systems, including fire stewardship, to biodiversity conservation and restoration (Corrigan et al., 2018; Schuster et al., 2019; Hoffman et al., 2021). This is particularly pertinent in the case of restoring fire-adapted ecosystems throughout western North America, where there is growing scientific attention to the role of Indigenous land and fire management practices in shaping the landscapes and historical fire regimes that are now the focus of restoration (Copes-Gerbitz, Daniels and Hagerman, 2022; Knight et al., 2022). 29 However, throughout the dry and mesic interior conifer forests that dominate across many of these landscapes, including much of interior BC and Secwepemcúl̓ecw, over a century of fire suppression and exclusion of Indigenous peoples and stewardship practices has disrupted historical fire regimes, resulting in widespread fire deficits and associated changes to ecosystem structure (Heyerdahl, Lertzman and Wong, 2012; Hagmann, Franklin and Johnson, 2013; Baron et al., 2021; Copes-Gerbitz, Daniels and Hagerman, 2022; Copes-Gerbitz, Hagerman and Daniels, 2022). Restoring ecosystem function and processes in these fire landscapes, and heeding calls to ‘upscale’ collaborative restoration (Perring, Erickson and Brancalion, 2018), therefore requires re-imaging the role of people in restored ecosystems, and restoring systems of active Indigenous stewardship. Yet despite Indigenous communities increasingly playing a leadership role in restoration (e.g., Holtgren, Ogren and Whyte, 2014; Fox et al., 2017), there is still relatively little attention to or support for the critical and active roles of Indigenous peoples in leading restoration initiatives, from planning through to implementation (Fox et al., 2017; Reyes-García et al., 2020). In contrast, persistent ‘business as usual’ (Perring, Erickson and Brancalion, 2018) models of ecosystem restoration, focussed on recovering ecosystems to ‘self-sustaining states’ through restoring biophysical components and processes, pay insufficient attention to the socio-political realities in which restoration occurs (Martin, 2017). In response, Indigenous scholars have argued that restoration is a “deeply political project” (Fox et al., 2017: 523) or “expression of modern-day tribal sovereignty” (Mitchell, 2013: 21) that must seek to restore and transform human-environment relations in order to heal both communities and ecosystems (Kimmerer, 2011; Martinez, 2018; Fox et al., 2017). 30 Indigenous models of restoration are also challenging the concept of ‘pre-disturbance’ or ‘pristine’ reference landscapes, instead highlighting the interdependencies between ecological and cultural systems and the potential for restoration to form part of broader efforts of Indigenous language and knowledge revitalization (Kimmerer, 2011; Senos et al., 2006; Fox et al., 2017; McGregor, 2018). It is perhaps only fitting that the UN Decade on Ecosystem Restoration (2021-2030) is immediately followed by, and overlaps with, the International Decade of Indigenous Languages (2022-2032). These interdependencies are captured in the terms ‘eco-cultural restoration’ or ‘eco-cultural revitalization’, defined by Martinez and Higgs (1996, cited in Martinez, 2018: 170-171) as: “the process of recovering as much as is recoverable of the key historical precontact or preindustrial ecosystem structure, composition, processes, and function, along with traditional, time-tested, ecologically appropriate and sustainable Indigenous cultural practices that helped shape ecosystems, while simultaneously building in resilience to future rapid climate disruptions and other environmental changes in order to maintain ecological integrity in a way that ensures the survival of both Indigenous ecosystems and culture”. Eco-cultural restoration reinforces the benefits of collaboration and dialogue between Indigenous knowledge systems and western science, and prioritizes the restoration of cultural values and practices (Pilgrim, Samson and Pretty, 2009; Tipa and Nelson, 2017; Morishage et al., 2018; Zedler and Stevens, 2018), such as cultural burning. Kimmerer (2011) similarly articulates the concept of ‘reciprocal restoration’ as restoration grounded in an Indigenous worldview, and associated principles of reciprocity, kincentric 31 relationships, respect, and responsibility. Emphasizing the relational approach to Indigenous-led restoration, Whyte (2017: 207) describes how: “Indigenous conservationists and restorationists tend to focus on sustaining particular plants and animals whose lives are entangled locally – and often over many generations – in ecological, cultural, and economic relationships with human societies and other nonhuman species…our conservation and restoration projects are not only about whether to conserve or let go of a particular species. Rather, they are about what relationships between humans and certain plants and animals we should focus on”. This focus on relationships (with specific places, plants, non-human natures) further demonstrates how Indigenous knowledges and practices cannot be extracted from the Nation, culture, or land in which they are embedded, to be ‘integrated’ into restoration goals or plans. Instead, as Kimmerer (2011) argues, ensuring the ability of Indigenous peoples to be able to exercise their stewardship roles and legal rights to land are central to restoration. In her book Braiding Sweetgrass (2013: 328) Kimmerer writes “how we approach restoration of land depends, of course, on what we believe that “land” means”. All landscapes – including fire-prone and fire-affected landscapes – are more than biophysical components; they are embedded with and shaped by socio-cultural systems, histories and meanings (Alexandra and Riddington, 2007; Smith et al., 2016; Marker, 2018). Michael Marker (2018) similarly emphasizes that ‘place’ is more than the physical: it is an ‘animate landscape’ comprising layering of physical and metaphysical, of meaning, memory, experience; of space and time, relationality and animacy. Ignace and Ignace (2017: 382) refer to how “all parts of the Secwépemc land and environment are thus thought of as a 32 sentient landscape”. They describe how Secwépemc people both communicate with the land and the land communicates back in “a continuous reciprocal relationship where we are accountable to the land and all its powers”; powers that are embedded in places in the land, derived from past events and experiences of ancestors. As such, just as biophysical elements such as propagules or other biotic residuals serve as legacies and memory carriers of past practices (Andersson and Barthel, 2016; Rodríguez Valencia, Davidson-Hunt and Berkes, 2019) and are a key driver for ecosystem change and restoration (Johnstone et al., 2016), the stories and socio-cultural memories embedded in landscapes encode wisdom and ways of relating to land and other beings (Basso, 2000; Mistry et al., 2014; Ignace and Ignace, 2017; Rodríguez Valencia, Davidson-Hunt and Berkes, 2019) that can guide restoration. Simultaneously, restoration can be a way to reconnect with these knowledges and stories. As Nabhan (1991: 4) writes, in describing how collaborative restoration project in central Australia led to the resurfacing of memories and stories of reintroduced species, restoration can be an act of a “cultural revival”, and a “re-storying” of the landscape. 1.5 Summary of dissertation Chapter 1, presented here, is the introduction to the dissertation and establishes the theoretical context and research objectives that guide the following chapters. Chapter 2 describes my methodological approach, including principles of collaborative and community-based research that I sought to uphold throughout my research. Research Questions 1 and 2 (Section 1.3.1) address two distinct but interrelated aspects of response and recovery following the 2017 ‘Elephant Hill’ fire. Chapter 3 documents Secwépemc leadership in and collaborative governance of wildfire response and recovery, as well as the impacts of this fire on Secwépemc communities and territories, and Chapter 4 analyzes the recovery of understory plant 33 communities, with a focus on plants of high cultural significance. Research Question 3 frames Chapter 5 of this dissertation, which describes the Secwépemc concept of ‘walking on two legs’ to support equitable partnerships and action-oriented research that draw on both Indigenous knowledges and western science to support Indigenous-led restoration. Research Question 3 also guides the ‘conversations’ presented in the final chapter. Finally, this dissertation concludes with Chapter 6, which begins by drawing on conversations with Ron and Marianne Ignace on restor(y)ing fire and fire landscapes and reflecting on ‘collaboration’ and the role of research, then outlines key contributions and insights from this research, priorities and implications for future collaborative research and Secwépemc fire and land stewardship, and final reflections. 34 Chapter 2: Methodology 2.1 Locating myself in community-based research Community-based research is grounded in relationships. The relationships that I have developed and come into – with individuals, with communities, with the dry, rolling landscapes of Secwepemcúl̓ecw that somehow, uncannily, remind me of home, more than 10,000 km away – have fundamentally (re)shaped my approach to research, and my understanding of myself and what I can bring to the table as a researcher. But back in the fall of 2018, when I first arrived in Canada, I didn’t have these relationships, or any connection to this territory. I grew up in Melbourne, one of the largest cities in Australia. Yet when people ask me, as they often do, what I miss most about home, this – along with my family – is what comes to mind: I miss ‘the bush’: at once both an abstract and tangible entity that is a collection of many particular places in my memory and experience, and a collective representation of the landscapes of home, of south-eastern Australia. I miss the dusty grey-greens of the eucalypt canopy, 35 contrasting with the rich green of bracken and tree ferns and splashes of Banksia yellow that color the coastal bushland where I spent my childhood weekends. The rusty brown of a native grassland mid-summer, like those I first came to know as a fledgling fire scientist. Those overlooked and under-appreciated ecosystems that, if you just get down on your hands and knees and look a little closer, are abundant with colour and life. The stark reds and oranges of sandstone country, where, under the guidance of a kind and enthusiastic mentor, I learned how to read the recent history and disturbances of the landscape in the plants under foot. Yet these are not the landscapes that I come from, the landscapes that I grew up hearing stories of, that are part of my family’s histories. My mother’s family were early settlers, arriving to Australia from Ireland in the mid 1800s and ending up in the tough, sandy, semi-arid Mallee region in north-western Victoria. We grew up learning our family’s history: the history of villages where the families and gravestones still bear my late grandmother’s family name. But for the longest time, I didn’t question what was missing from these stories – the Indigenous peoples and territories upon which this act of ‘settlement’ was imposed – or how my family benefited from access to these lands. What being a “fifth generation Australian” really meant. These (hi)stories that have been silenced from our education and our family narratives, that have shaped and continue to shape the places we call home. My dad’s family came later. He arrived in Australia as a young teenager, exchanging North Yorkshire, England for the dust of Mt Isa in central Queensland, and soon after to Melbourne where he would stay and eventually meet my mother. Despite moving at a relatively young age these early years left a great impression on my dad, and my siblings and I grew up hearing stories of his childhood growing up in a small village and roaming the moors of this northern landscape. Through these stories, and my own childhood visits to his birthplace, that 36 place felt like a part of me too. When I travelled back to visit the last of our family there in 2013, I immediately felt that same sense of belonging, how particular places (as much as people) tie us to history and home. Five years later, not long after my 31st birthday, I too packed up my life and flew halfway around the world, to start my PhD at UBC. I had been here once before, back in 2014 for the International Forestry Students Symposium: two whirlwind weeks of touring the province, from Vancouver to Vancouver Island, to Prince George and back through the dry interior. But apart from that, my only knowledge of BC had come from the weeks of wide-ranging reading I did to prepare my scholarship and PhD application, delving into literature on community forestry, ecosystem restoration and fire management in BC. I was still a complete outsider to this place, with no real idea where this research would take me. But arriving in Vancouver just as the city became shrouded in a heavy haze of wildfire smoke and returning to graduate studies in the wake of two back-to-back record-breaking fire seasons, I felt a strong sense that that my research in this space should be guided by the needs and priorities of local communities. My previous experience with ‘community-based’ research was in rural south-eastern Australia. The final years of my undergraduate degree came when the 2009 Victorian ‘Black Saturday’ bushfires were still strongly at the forefront of Australia’s collective memory and policy debates, and when fire sciences were being prioritized in research and education. I became motivated to pursue research in this field, and so found myself, for my Master’s, in a small town in western Victoria, talking with farmers and local conservation groups about fire and grassland management along rural roadsides. Between interviews I attended community BBQs, went for drives with community members along roadsides looking for orchids, lilies, and legless lizards, and wrote my thesis on the wooden tables behind the local pub. While I was not from that town, 37 nor from a rural or farming background, I was able to draw on specific experiences and “play with different positionalities” (Sultana, 2007: 379) to establish relationships of ease and trust. For example, as a trained botanist, I was able to connect with local field naturalists and to become somewhat of an insider when joining on plant surveys or field tours. As an Australian of British and Irish heritage studying at a well-known regional forestry school, who had worked with farmers on agroforestry and farm-based conservation projects, I felt at ease talking with multi-generational settler farmers around their kitchen tables and getting them talking about their connections to their landscape and their perceptions of risk. In 2012, partway through that degree, I got a job leading groups of international student volunteers on conservation projects. For two months we partnered with community volunteer groups to restore wildlife habitat and landscape connectivity, working through days of driving rain and scorching sun and living in tiny communities in rural Australia. It was during these projects and watching the transformation of these students as they worked side by side with each other and local community members that I first recognized the power of restoration work to connect people to place and community. The restoration ecologist Eric Higgs refers to this practice as ‘focal restoration’ (Higgs, 2003). Years later, in the first year of my PhD, I, like many other settlers first dipping our toes into Indigenous scholarship and writing, came across Robin Wall Kimmerer’s work, and her description of ‘reciprocal restoration’: an approach grounded in an Indigenous worldview that emphasizes the interconnected nature of cultural and ecological wellbeing. Reading Braiding Sweetgrass (Kimmerer, 2013) I could finally put a language to the feeling I had been experiencing in my previous work as an ecologist: a feeling that western/dominant science, in its endless drive to reduce life to data that can be counted and categorized, and plants to indices of 38 diversity and numbers in a spreadsheet, was missing something deeper. As Kimmerer describes, when we “make that maple into an object; we put a barrier between us, absolving ourselves of moral responsibility and opening the door to exploitation” (2013: 57). While I had felt incredibly lucky to have a job that took me outdoors and involved working with plants, I was frustrated at the development-driven nature of consulting. More importantly, I had come to feel disconnected from the work I was doing and the plants I was recording. Fast forward to where I am now: a graduate student working with Secwépemc communities at the nexus of wildfire management and restoration. As a non-Indigenous researcher, and as someone who didn’t necessarily identify as an activist or action scholar or intend to seek out collaborations with First Nations, I have grappled with how to situate myself in this new context. This new approach of being guided by principles of Indigenous research and my Secwépemc research partners brings new challenges and the need to critically reflect on and be reflexive of my own identity and the role and space I occupy in these collaborations. In my research proposal I wrote of the challenges I faced throughout the early stages of exploratory research and relationship building. The challenges of wearing with many ‘hats’ – a UBC-affiliated researcher, a consultant, someone working with and for the SRSS and Secwépemc communities – and constantly revisiting and revising the way in which I identify and present myself in various situations and with various community representatives. So perhaps now is a place to explain how it is I came into this work. When I arrived in August 2018, a crew from the UBC Tree-Ring Lab were just completing a summer of field work across the Elephant Hill wildfire. This work was part of a larger project initiated in 2017 by then-Kúkpi7 Ryan Day, of St̓uxwtéws, who reached out to Dr. Lori Daniels with an invitation to partner to help understand the impacts of this fire on their 39 territory. This was not our lab’s first connection with Secwépemc communities: in 2016, Dr Kelsey Copes-Gerbitz began her PhD in collaboration with T'exelc (Williams Lake First Nation), initiated by the manager of the Williams Lake Community Forest (of which T'exelc is a governing partner). But my relationships with Secwépemc people and communities really began through an introduction to then-Kúkpi7 Ron Ignace from Dirk Brinkman, who had come across my PhD proposal through his involvement with the Faculty of Forestry. Around the same time that Lori and I first met Ron, when he came to see Lori speak at a meeting of the Canadian Institute of Foresters in October 2018, I had begun informal discussions with representatives from Brinkman and Associates Reforestation and their affiliate Forest Foods Ltd regarding me potentially supporting projects being proposed by the SRSS. At the time, Forest Foods were providing project management services to the SRSS and had coordinated the Secwépemc morel permit program earlier that year. Over the following months I kept in touch with Ron, and between April and May 2019 Lori and I met with Ron and Marianne in Vancouver, at the Society for Ethnobiology Conference and simultaneously commenced a short-term contract role with Forest Foods. Through this role, which soon transitioned from consultant to (potential/future) research collaborator and general helper (see Section 2.2.2 below), I became embedded in SRSS projects and proposals and was invited by Angie Kane, CEO of the SRSS, and Kúkpi7 Ron to join meetings of the Elephant Hill Joint Leadership Council and Joint Technical Committees. Throughout my involvement in these activities, I saw the strong interest amongst Secwépemc leadership and staff in monitoring and restoring understory plants, and in revitalizing traditional plant stewardship practices. This, combined with my own personal and professional interest plants, led to me participating in Dr. Marianne Ignace’s course Ethnobotany 40 of British Columbia First Nations. This course was coordinated and taught by Marianne as both an ethnobotany and Secwepemctsín language course, with most participants being language learners from Secwépemc communities. It was during this course that I began staying with Ron and Marianne at their home at Skeetchestn, a home that now feels like my home away from home. That fall was also the first (of many) drives with Bert William around Hat Creek Valley, and the start of what, over the years, would become a great friendship (go Oilers! ;)). Reconstructing my pathway on the written page like this, it would be easy to fall into the trap of seeing this as a clear sequence of linear steps, a straightforward and well-planned path that enables me to explain ‘this is how you build relationships’. But that is obviously not the case! There were many stumbles and sidetracks, many mistakes, and mistaken assumptions on my part. But in the end, it is these relationships with Ron, Marianne, and Bert – my mentors, friends and closest to family I have so far from home – as well as with Angie, in her role with the SRSS, are what brought me into this work. When reading Narayan’s ‘How Native is a Native Anthropologist’ (1993) I was struck by their discussion of complex and shifting relationships, and a move to refocus on shifting identities or identification in relationship with the people and issues we seek to represent. As Narayan (1993: 682) describes, even if starting out as a ‘stranger’, the “sympathies and ties developed through engaged coexistence may subsume difference within relationships of reciprocity”. By spending time getting to know the people and places around which my research centers, I have continually re-shaped my research to be responsive to what is meaningful for these communities. From days driving Hat Creek Valley with Bert learning plants, or with Ron as he told stories of how women used to go hiking up the valley and into the mountains and come back with baskets full of berries, or pointing out the place where the transformers Tllí7sa 41 and his brothers rolled large boulders down a ridge towards their young nephew Q’welást – an example of the actions depicted in Secwépemc stsptékwle or oral traditions manifest in features on the landscape that “represent deeds to the land” (Ignace and Ignace, 2017: 57); to sitting at the Elephant Hill technical and leadership tables listening to people voice their concerns over the (mis)management of their territories, or at the kitchen table with Marianne talking about the need to restory and reimagine their territory, grounded in the knowledge and experiences of Elders; to facilitating SRSS community engagement to understand priorities for restoration. These are the relationships – with Secwépemc people, communities, and territories - that I have sought to uphold through my research. Then came the summer of 2021. After three years of classes and comprehensive exams, with only the odd day or two out in the forest and almost 50 interviews conducted over the phone and zoom due to the Covid-19 pandemic, I was finally back in ‘the field’. For four months, our UBC crew was to be based in a rickety old house in Clinton to conduct the final year of plant monitoring across Elephant Hill. After a snowy start to the field season, by late June the temperatures had started to rise, and Environment Canada issued warnings of a ‘dangerous, long heat wave’. On Sunday June 27th, our final day of field work before a scheduled week’s break, the temperature at Hihium Lake, high up on the Bonaparte plateau, hit the high 30s by 9 am. Three days later, as I sat in the cool of my friend’s basement in Revelstoke, Lytton burned to the ground. Somehow, we made it through the 2021 field season. We coped by canning berries and peaches, watching The Office, sharing a dark sense of humour, and staying inside when the smoke became unbearable. But of all the memories from that field season, these are some that have stayed with me: 42 Driving back towards Clinton along Highway 1, and seeing flames cresting the hills above Skeetchestn. Stepping outside our house one morning, and feeling ash fall from the sky. Returning to our weekly plots after the heat dome and seeing our saskatoons and rose bushes scorched from the heat. Enjoying a rare moment of smoke free skies up in Hat Creek Valley, and Bert driving up to find us to tell us we may be evacuated. Sitting with Ron on the tables outside Big Sky after delivering jars of sxusem to share with community members who couldn’t get out to harvest, the hills across the river obscured by smoke from fires burning all around. Packing our valuables – from laptops to beading kits – into the truck every morning, just in case we couldn’t make it ‘home’. In the end, we never had to evacuate. We were among the lucky ones. And so, as I heard once again of the challenges that communities like Skeetchestn faced during wildfire response, and knowing of the recovery work to come, I started to write. Chapter 3 – the Elephant Hill report – was written that summer. In the evenings after field work, or during the many days when it was unsafe to even step outside. In a small cabin in the Cariboo, or at the UBC Williams Lake house, during our second break later that summer. I wrote in the hope that all the work done since Elephant Hill would not be lost, and that by telling this story, Secwépemc communities could have something to hold onto; something to hold up in their communities and with government, to say this is where we’ve come from, and this is where we need to go. To remind people, in the words of former-Kúkpi7 Ryan Day: “In the wake of devastation there is always creation, our people know this better than anyone”. 43 2.2 Research approach 2.2.1 Community-based, participatory action research In the Indigenous world’s vocabulary, as Māori scholar Linda Tuhiwai Smith (1999: 1) so powerfully stated, research is a ‘dirty’ word: one that “raises a smile that is knowing and distrustful”. Within the first page of her seminal book Decolonizing Methodologies (1999:1) Smith points to the deep links between scientific research and colonialism, and how practices of and informed by science “are still employed to deny the validity of indigenous peoples’ claim to existence, to land and territories…to our natural resources and systems for living within our environments”. In response to this history and to continued practices of exploitative research in/on Indigenous communities and territories, Indigenous scholars have called for a new research agenda that is “ethically and philosophically congruent with Indigenous peoples’ worldviews” (Peltier 2018: 2) and grounded in Indigenous knowledges and methodologies (Smith, 1999; Wilson, 2008; Kovach, 2009). As a settler, it is not my place (nor would it be possible) to apply an Indigenous methodological framework that draws on specific Indigenous epistemologies or ontologies or applies culturally specific methods. Instead, I am strongly guided by principles for approaching ‘Indigenous research’ – research conducted, in my case, with and for Indigenous peoples (Wilson, 2008) – through community-based, participatory (action) research. Community-based participatory research can be seen as both an overarching paradigm, aligned with transformative research and associated ontological, epistemological, and axiological assumptions, as well as a methodological approach encompassing terms such as participatory action research (PAR) (Castleden, Morgan and Lamb, 2012). Key tenets of the transformative paradigm that underpin my research include centring the axiological imperative to promote 44 social change and justice, while supporting the active agency of community members in leading this change; upholding a research ethic that is “cognizant of and responsive to history, culture, (in)equity, and the importance of relationships and reciprocity” (Cram and Mertens, 2015: 7); and a recognition that knowledge is constructed within historical, social and political contexts of power and privilege, to the exclusion of other worldviews and ways of knowing (Guba and Lincoln, 2008; Cram and Mertens, 2015). Similarly, community-based participatory research seeks to share decision-making power with, and promote active participation of, research partners and participants throughout the research process, co-creating and sharing new knowledge in a way that is mutually beneficial and reduces power imbalances (Castleden, Morgan and Lamb, 2012). Indigenous scholars have therefore argued that community-based research approaches, particularly PAR, can be effectively paired or aligned with Indigenous research and methodologies (Peltier, 2018; Sullivan, 2020). While I did not specifically set out to undertake a PAR project, as the winding and ‘messy’ path of research unfolded and my relationships with Secwépemc people, communities and organizations developed, and as I have reflected on the changes in myself and my co-researchers and the kinds of impacts we continue to work towards, it is clear to me, that is what this dissertation has become. The transformative principles of PAR align with those described above and draw on a long history of social justice and socio-political consciousness raising, particularly in Latin America (Freire, 1970; Sharmil et al., 2021). Beyond engaging community members in the design and implementation of research (see below), PAR focusses on promoting action by empowering research participants as co-researchers (Peltier, 2018; Canlas and Karpudewan, 2020) including by developing resources and building capacity for resistance, activism and self- 45 reliance (Sullivan, 2020). In doing so, PAR goes against traditional models of academic research, in which ‘impact’ is a discrete and identifiable event that often occurs at the end of the research process (e.g., uptake of research findings by policymakers). Instead, PAR prioritizes impact throughout the research process, through researchers working in collaboration with communities to enable action for change (Banks, Herrington and Carter, 2017). Banks, Herrington and Carter (2017) further distinguish between the ‘findings-based’, linear process of collaborative-impact, based on uptake or use of research findings to change practice and policy – a type of impact more aligned with the traditional model of the research process – and collective impact, involving more intentional strategies to achieve a targeted change in policy or practice based on issues highlighted in research. In addition, they describe participatory impact as a ‘process-based’ form of impact, in which researchers and research partners undergo changes in thinking, emotions and practice, such as developing new skills or insights, or feeling empowered or growing passionate for a cause, resulting from involvement in conducting research. From the outset, it was important to me that both the process and outcomes of my research would be meaningful for my research collaborators and other community members, and I have aimed to promote these latter two forms of impact throughout the research process. I have worked towards collective impact by supporting the SRSS and Secwépemc Kukúkpi7 by accessing funding, as well as in kind support in the form of facilitation and engagement/advocacy work, to support their engagement with BCWS, trying to promote change in government policies and practices of working with Indigenous communities. At times, this “blurred the lines between method and action” (Tuck, 2009a: 53). I also provided training opportunities for my research assistant/co-researcher Char John (e.g., funded OCAP training, 46 provided mentoring in qualitative research methods) and facilitated other opportunities for the SRSS to promote their work and establish new or strengthened partnerships (e.g., through joint presentations at academic and industry conferences, or meetings with government staff or researchers from my wider network). Throughout the ‘lessons learned’ project (Chapter 3) that I worked on with Char and the rest of the SRSS team, I noticed a change in these research partners, both individually and as an organization. This change was perhaps best summed up in a text I received from Char (shared here with permission), a week or so after we had some meetings with BCWS staff and had also presented together at an international wildfire conference. Out of the blue one afternoon, she texted me: “I have had some major thoughts. I think we need to evaluate and assess all the [Indigenous-led and government] reports and see what has changed since 2017. Lol I was like, dang you Sarah, you have made me passionate about something I never would have even thought about otherwise!”. While I am committed to continuing to work with the SRSS and these communities, to continuing being a ‘helper’ (Tuck, 2019) if and for as long as this is something I’m asked to do, I would be just as happy knowing that I have done myself out of a job, that these communities have the research skills and capacities to lead this work themselves. A key, related tenet of PAR is the explicit acknowledgement that local people – particularly those experiencing social injustices or marginalization – are experts in their own lives, capable of articulating their own knowledge and activating their own agency to lead change in their communities (Meyer et al., 2018; Canlas and Karpudewan, 2020; Sullivan, 2020). One simple step in respecting community knowledge and agency in this research was providing multiple, regular opportunities for participants to review and reflect on research 47 findings, and sharing results in a format that is meaningful to participants and their wider communities (Peltier, 2018). For example, Char and I provided, and continue to provide, monthly updates on the Elephant Hill ‘lessons learned’ (Chapter 3) project to the SRSS First Nations Technical Table, seeking feedback on the developing report and key findings and now, on implementation of recommendations. During interviews with community members, in particular Kukúkpi7, I also trusted that they knew what (hi)stories needed to be shared and what was important to emphasize. This often meant letting go of the pre-determined (albeit co-designed) questions and the traditional researcher imperative to steer the conversation back ‘on topic’, instead allowing participants to direct the interview. For Chapter 3 I worked closely with many interviewees, making edits to ensure their stories were not misinterpreted and that they were comfortable with how their words were presented. The final recommendations from this report came directly from community members and staff, both from interviews and discussions at the monthly meetings. My role, in compiling the final report, was not to reinterpret these narratives, but rather about “finding the answers within the story” (Nutton, Lucero and Ives, 2020: 109) and setting community voices and knowledges in dialogue with those from the provincial government and other stakeholders, to tell the story in its entirety. Similarly, when I began thinking about the relationship between principles of reconciliation and practices of restoration (Chapter 5), and engaging with different frameworks for working across knowledge systems, I was initially struggling to frame my thinking and to ground this in the specifics of the territory and context I was working in. However, I then realized that this had already been articulated by Ron Ignace, in his concept of ‘walking on two legs’ that he often shared at the Elephant Hill Joint Leadership Council, in meetings with 48 government and community leadership, and in conversations with me. Once again, my role shifted from researcher-as-interpreter/meaning-maker to researcher-as-facilitator: bringing together a diverse group to dialogue across ways of thinking, knowing, and writing, while stepping back and creating space for Ron and Marianne to articulate this concept and its meaning in their own words. While PAR involves research participants or community partners playing a central role in establishing the research agenda and controlling research outcomes (Castleden, Morgan and Lamb, 2012; Canlas and Karpudewan, 2020), Nutton, Lucero and Ives (2020) highlight the fact that an over-emphasis on quantity of participation (e.g., ensuring participants spend time involved in all aspects of the research) can disempower participants/community members or impose unrealistic expectations and burdens. Similarly, Tuck and Guishard (2013: 16) emphasize that incorporating ‘participation’ into research designs, in and of itself, does not resolve ethical issues; that “simply increasing the number of bodies in the conduct of positivistic or colonial research does nothing to decolonize it”. While providing opportunities for participation is important, Nutton, Lucero and Ives (2020) argue that participants know which roles and responsibilities are best for them and can determine how they will be involved. By being flexible and open to “creating spaces for community partners to exercise self-determination” (Nutton, Lucero and Ives, 2020: 103) and ensuring Indigenous peoples/research partners can determine the level of involvement they want (Castleden, Morgan and Lamb, 2012), researchers can build trust and increase the quality of participation. The research presented in Chapter 3 arose from longstanding discussions at the SRSS First Nations technical Table: the regularly expressed desire to both document Secwépemc experiences of the 2017 wildfires and the impacts to their territories from a Secwépemc 49 perspective, and to ensure that ‘lessons’ from the joint recovery would not be lost. From the start, the members of this Technical Table – Secwépemc community natural resource and cultural heritage staff – were involved in this project, and we had several initial meetings to collectively decide on a research approach and how they would participate. From these meetings we confirmed the interview-based methodology, including who I should talk to, opportunities for individual and group interviews, and key topics and questions to cover. We also discussed me hiring a community research assistant; while we did share a job posting with all communities, in the end, this role was taken on by Char John, the newly hired Natural Resource Community Coordinator with the SRSS. Char and I worked closely together and with Angie Kane on this project over the following year, and both Secwépemc and provincial government representatives played an active role in connecting us with interviewees who we did not have an existing relationship with. While I led the analysis and writing, this was based on regular conversations with Char and Angie, as well as regular feedback from and support of the First Nations Technical Table. The research presented in Chapter 4 is part of a larger project initiated at the invitation of then-Kúkpi7 Ryan Day, of St̓uxwtéws. The initial proposal was developed in 2017 by Dr. Lori Daniels and the St̓uxwtéws natural resource manager at the time, who later left to a role with government. Our relationship and engagement with St̓uxwtéws’ natural resource department strengthened through my involvement in the Elephant Hill and SRSS tables, and between 2019 and 2020 Dr. Lori Daniels and I held several meetings with natural resource and cultural heritage staff from St̓uxtéws. These meetings primarily focussed on discussing their priorities of assessing wildfire risk and conducting fuels treatments to protect their communities and Hat Creek Valley, but also explored how we could adapt the established Elephant Hill monitoring 50 program to record and share data relevant to cultural uses and values. These discussions shaped our approach to data collection and analysis and have formed the foundation for subsequent research projects in Hat Creek Valley. Creating these spaces and trust takes considerable time. In my work with the SRSS, it was over a year before we – me, the SRSS and community members and representatives – truly started talking about possible ‘research’. That is not to say that I didn’t try earlier; that I didn’t make the novice mistake, on multiple occasions early on, of clumsily asking community natural resource staff ‘how could research help with X?’; of rushing things by assuming that a few weeks or even months sitting in at Elephant Hill and SRSS meetings, or even an invitation from respected individuals meant that I – a stranger to this territory with an even stranger accent – was known and trusted. So, I put the ‘research’ on pause, and just focussed on getting to know the people and territory. I sat in the back of meeting rooms, actively listening to discussions on everything from salvage harvesting to cultural heritage management to the need to restore forests as ‘living infrastructure’, and for water. I joined community staff like Bert William (St̓uxwtéws) and Stewart Fletcher (High Bar First Nation) for field days, driving the backroads around Hat Creek Valley and Green Lake, learning plants, and getting tips on better hiking shoes to keep my not-yet-acclimatized feet warm during the fall field season. I put my consulting background to use, writing funding proposals and project briefing notes to support the SRSS in their work. And I spent countless days and weeks with Ron and Marianne at their home in Skeetchestn, talking around their kitchen table, driving up the Deadman Valley, picking chokecherries or working in the garden, and finding a taste (as a vegetarian) for salmon and even, on occasion, moose. These relationships are everything: they’re not a ‘method’ to be strategically deployed to access ‘data’, 51 a step to be ticked off in a research plan. But the commitment to these relationships, based on trust, must come before and above anything else. My research is grounded in these specifics: of the people, places, and relationships that I have worked with and learned from over the past four years. This attention to local contexts and experiences is central to PAR (Meyer et al., 2018). As such, the intention is not to be able to generalize from this research to other Indigenous Nations, territories, or contexts. Nor do I claim to speak for Secwépemc communities, or the Nation as a whole. Indeed, generalizability or reproducibility – key tenets of post-positivist and reductionist research – are incommensurable with qualitative research and PAR (Guba and Lincoln, 2008; Creswell, 2013; Nutton, Lucero and Ives, 2020). Michael Marker (2018: 459) further criticized the “academic directive to produce research that is generalizable, universalized, and therefore not specific to places” (emphasis in original). Emphasizing the importance of ‘place’ as both inquiry and methodology highlights how knowledge and experiences are interpreted and constructed through the relationships that people hold with one another and their local environments or territories. Therefore, rather than understanding validity as verification (of findings, of quantitative and replicable results) through generalizability or replicability, I attend to principles and practices of relational and catalytic validity: the rigor and value of this research is to be judged by the degree to which it increases and upholds accountability to people and place, prompts action by and on behalf of research participants, and supports self-determination through this participation (Guba and Lincoln, 2008; Tuck and McKenzie, 2013). Validation strategies such as prolonged and deep engagement in my research context; drawing on multiple methods and data sources; identifying pathways and providing resources for collective impact; and critical 52 reflection and reflexivity (Creswell, 2013; Banks, Herrington and Carter, 2017) all centre on understanding and attaining ‘validity’ in these ways, grounded in ethical relationships. 2.2.2 Ethics and accountability: the ‘4 Rs’ (and refusal) of research with and for Indigenous communities This research was approved by the University of British Columbia’s Behavioural Ethical Review Board (application number H20-00473) and was guided by Chapter 9 of the Tri-Council Policy Statement 2 on ‘Research involving the First Nations, Inuit and Métis Peoples of Canada’ (Secretariat on Responsible Conduct of Research, 2018). This simple statement – the kind of which is likely to be found in any social science dissertation – may seem like an ethical ‘stamp of approval’, enough to guarantee that ethical principles and practices were upheld throughout the course of research. Yet, while institutional ethics approval is an important (and required) step in the qualitative research process, this institutional process has been criticized as simply being “a system of a priori checks without attempting to balance or disrupt asymmetrical power relationships in scientific inquiry” (Tuck and Guishard 2013: 7). As such, as Tuck and Yang (2014a: 223) argue, “the ethical standards of the academic industrial complex…do not always do enough to ensure that social science research is deeply ethical, meaningful, or useful for the individual or community being researched”. Similarly, imposing lengthy, institutionally developed research agreements on communities can simply erode trust, disrespect existing relationships, impose a burden on community capacity to review, and will not necessarily ensure we are approaching research ‘in a good way’. First and foremost, I am accountable to the Secwépemc communities, organizations, individuals, and territories I have worked with, and come to know, through my research. My responsibility is to these relationships, before any ‘research’ outcomes. I remember sitting with 53 Bert William one evening on his back porch, looking out over Hat Creek Valley, and him telling me “I never imagined it would be someone from Australia who would come to tell this story”. This reinforced to me what a huge responsibility and privilege it was to be entrusted with putting community experiences to paper, to share the Elephant Hill and joint recovery story with the wider world. In prioritizing these relationships, I sought to uphold key ethics and principles of Indigenous research, including principles of OCAP (ownership, control, access and possession) relating to knowledge and data governance, and the ‘4 Rs’ of respect, reciprocity, relevance and responsibility (including relational accountability) (Kirkness and Barnhardt, 1991;Wilson 2008). ‘Relevance’ means responding to needs or issues identified by Indigenous participants/partners; respect comes through developing trust and upholding accountability to communities and relationships; and reciprocity is central to PAR, ensuring mutual benefits and change throughout the research process (Snooks et al., 2021). In sharing Secwépemc understandings and language of ‘reciprocity’, Marianne emphasized that this does not exist in the abstract, but is rather about specific, reciprocal relationships between entities or beings. Inviting Ron and Marianne Ignace to join my dissertation committee was a key step in ensuring that my research would be guided by Secwépemc people and priorities and would be respectful of community research protocols. Community-based ethics protocols were followed, comprising formal letters of support from Skeetchestn’s Chief and Council (Appendix A) and the SRSS (Appendix B) – the latter, after receiving formal endorsement from Kukúkpi7 at a meeting of the Board of Directors – and signing a data sharing agreement, provided by Skeetchestn, for the use of their cultural plant database. Following advice from Marianne, discussions with hagwil hayetsk (Dr. Charles Menzies, Gitxaała Nation, with whom I took a 54 course at UBC and who was generous enough to share examples of ethics applications to guide my own), as well as discussions with the First Nations Technical Table (for Chapter 3), I also used a verbal consent process, with consent and preferences for identification reconfirmed on multiple occasions. While some participants/partners may prefer written consent forms, or provide their own templates, imposing the requirement for signatures on an ethics form can be seen as a risk by participants (i.e., what are they signing away?) or disrespectful to existing relationships. Hiring Char as a research assistant and working closely with her on the ‘lessons learned’ project was also invaluable. She regularly shared key insights from her experiences working in and with her own community and Nation, and in government-to-government processes, cutting straight to the point with comments like “government always wants to standardize communications processes with First Nations, a cookie cutter approach. But they can’t even standardize across their own jurisdictions!” At meetings with government agencies, she has often highlighted the ways in which non-Indigenous people tend to miss the true meaning behind what is being shared by Indigenous people, dismissing anecdotes or comments that depart from the agenda as irrelevant, rather than respecting that people know what is important to share. As we debriefed on interviews with community members and I talked through the analyses, she often pointed to such comments or stories that I had perhaps not fully registered, that might have got lost in the hundreds of pages of transcripts and hours of interviews. Putting these principles into practice also meant recognizing contributions through co-authorship, co-presenting at conferences and workshops, waived confidentiality (as requested) and other formal acknowledgements of research contributions; using methods and publication formats that allowed for knowledge to be presented holistically and that are of benefit to 55 participants in terms of process and outcomes; and facilitating opportunities for community capacity strengthening. While my initial involvement with the SRSS was as a consultant to help with grant writing, I soon realized that if this was to develop into a research relationship, this was not a fair exchange. I am already benefiting in substantial and material ways from this research. In addition to my generous funding through UBC, I will finish these four plus years with a PhD from a prestigious institution, from a faculty and discipline built on the wealth from Indigenous lands, and the possibility of a well-paid career, in academia or otherwise. Reciprocity is about equitable and mutual benefits and ‘bringing something to the table’ (Armstrong and McAlvay, 2019). So, I stopped in that role (but continued the same ‘work’), and since then my focus has been on sharing resources, financial and otherwise, back to communities. Part of this has involved continuing to ‘work’ for the SRSS: supporting grant applications, taking minutes at meetings, contributing to projects, writing briefing notes for leadership, and anything else where my skills can be of use. (As a side note: in 2020 I was listening to Wiradyuri woman Kate Harriden and Jessica Weir discuss collaborative and decolonial research in a 2020 episode of the ‘Policy forum pod' podcast (Cunio, Weir and Harriden, 2020), and Kate posed the question “can you fix a generator?”. She then followed up by saying “if you’ve got no practical skills, you’ve got no place in those communities!…you have to show your value before you demonstrate your [academic] expertise”. Jessica’s response of “now I might not be able to fix a generator but I’m so good at filing, and my filing expertise is also valued!”, struck a chord with me, and prompted me to reflect more on what value I could bring). 56 Part of this has been sharing funding: from providing additional funding to pay St̓uxwtéws field staff at industry rates and hiring Char as a research assistant and funding her participation in conferences, to successfully applying for funding from UBC that was passed directly to the SRSS or Skeetchestn, to hearing of St̓uxwtéws’ challenge in accessing funding for firefighting equipment and talking to my supervisor Lori, who sought permission from the funder of our joint UBC-St̓uxwtéws project to reallocate funding for this purpose. Sometimes, the most impact you will have as a fire researcher is buying a community a fire truck. Then there is another R-word, ‘refusal’ (Simpson, 2007): refusal to do (certain forms of) research, and refusals within research (Tuck and Yang, 2014a). Experiences of wildfire are often traumatic, and before I even began the process of interviewing (Chapter 3) I had heard countless community members speak of the devastating impacts to their territories and communities, of the fear they still feel every time they hear a helicopter or smell smoke, of the disrespect they experienced from wildfire agencies. A key ethical challenge I continue to navigate is how to respect these experiences, and more specifically the explicit requests (e.g., from the First Nations Technical Table) to document these experiences, without “serving up pain stories on a silver platter for the settler colonial academy” (Tuck and Yang, 2014b: 811). Without perpetuating ‘damage-centered’ research that, under a flawed theory of change, focusses on documenting pain or loss, leaving a legacy of damage-centered narratives and Indigenous communities with ‘the damage’ (Tuck, 2009b). This theorizing has been invaluable for me in thinking through how to approach this research and in taking strength-based lens. It is important that this research highlights the knowledges and capacities that exist in communities, how communities have played and continue to play a leadership role in the recovery and restoration of their territories, and how institutions and power dynamics shape, and often challenge, these approaches. This 57 dissertation is about restorying these wildfires and fire landscapes from a Secwépemc perspective. And, finally, I have had to (learn to) be aware of and at times enact practices of refusal: refusal by participants or Indigenous colleagues/co-researchers who explicitly or subtly place limits on what is open to discussion or what can be known or shared in a research context (particularly with me, a non-Indigenous researcher), redirecting to or hinting at other ideas; refusal on my part to abstract peoples’ words into decontextualized quotes, particularly to highlight pain or damage. And perhaps the most challenging for me, refusing ‘becoming-claims’ (Tuck and Yang, 2014b): the stories that have been shared with me throughout the course of ‘research’, at meetings and coffee breaks, in a truck driving the mountains, over a kitchen table. And the stories I overheard, the glimpses of documents or fragments of voices, that come from the people I am working with and for; a refusal to assume access to these as ‘data’, as something that is mine to take, to publish. But, as Tuck and Yang (2014a: 234) clarify, this form of refusal can/should still inform our work; they “are not arguing for silence. Stories are meant to be passed on appropriately, especially among loved ones, but not all of them as social science research. Although such knowledge is often a source of wisdom that informed the perspectives in our writing, we do not intend to share them as social science research. It is enough that we know them”. So, it is enough that I just know. What I share here, I share with permission, and at the request of the communities I work with. 2.2.3 Case study and mixed-methods approach Following from my research objective and questions I employ a mixed-methods, case study approach to conduct an in-depth and intensive analysis of Secwépemc community and territorial (ecological) responses to, and recovery following, the Elephant Hill wildfire. Case 58 study, as a methodology, lends itself to exploration of a real-life, contemporary, and bounded system over time, through in-depth and detailed data collection (Creswell, 2013). The Elephant Hill fire serves as the overarching bounded case for an intrinsic case study; within this, the ‘joint leadership’ approach to recovery, collaborative monitoring of eco-cultural values, and the articulation of Secwépemc principles and priorities for future restoration form the focus of an embedded analysis of the complex and multi-faceted nature of living in, managing and restoring this fire-prone territory. Together, these illustrate a unique case of collaborative and Secwépemc-led wildfire management in BC (Creswell, 2013). Yet, it is my hope that this case study contributes to deeper understandings of the impacts of contemporary megafires on Indigenous communities and territories and highlights challenges and opportunities, and offers insights, for more meaningful Indigenous engagement and leadership in wildfire management and restoration in BC and beyond. The mixed-methods approach, drawing on methods from qualitative social sciences (over 50 semi-structured interviews and close to three years of in-depth participant observation, embedded within the SRSS and Elephant Hill recovery processes), fire and plant community ecology (plot-based assessment and analysis of plant species richness, diversity and community composition), and ethnobiology (analysis of plants of high cultural significance), aligns with my interdisciplinary analytical framework. It was also designed to provide the flexibility needed to work within the collaborative and emergent research process, adapting to the often-unexpected or unplanned shifts in research direction inherent to both case study and community-partnered research, and responding to community priorities and requests as our research developed. Mixed-methods research is also able to provide a greater depth of analysis of the complexities of land- and community-based responses to increasingly frequent megafires, and to speak to the diverse 59 range of individuals and institutions (disciplinary, Indigenous and non-Indigenous governments, community, practitioner etc.) (Cram and Mertens, 2015) working within these spaces of collaborative fire and landscape management. Detailed methods are described in Chapters 3 and 4. A sample interview schedule used for Chapter 3 is provided in Appendix C (modified for different participant groups, i.e., Secwépemc technical staff, Secwépemc leadership, provincial emergency management staff, FLNRORD staff, external stakeholders). 60 Chapter 3: Elephant Hill: Secwépemc leadership and lessons learned from the collective story of wildfire recovery This chapter comprises a report published in partnership with the SRSS, based on our collaborative research. As stated in the preface, with permission of the Faculty of Graduate and Postdoctoral Studies and the support of the UBC Public Scholars Initiative, this report has been incorporated ‘as is’, in its published and design-formatted form, as Chapter 3 of this dissertation. It is included in this dissertation with permission of the joint copyright holder, the SRSS. 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bv|ub1|o=$_olrvom!b;uvőĺ$_-mho|o|_;";1࣐r;l1;Ѵ;1|;7Ѵ;-7;uv_brŐ|_uo]_|_; Ѵ;r_-m|bѴѴ-m7|_;"!""o-u7o= bu;1|ouvő=ouvrrouঞm]|_bvu;v;-u1_1oѴѴ-0ou-ঞomĺSarah: $o=oul;uhrbƕ!om]m-1;-m7 uĺ-ub-mm;]m-1;ŋl _ -7bvouvķ7;-u=ub;m7vķ-m7|_;1Ѵov;v|_-;1ol;|o=-lbѴbm|_bvѴ-m7vo=-u=uoll_ol;ŋo_-;;Ѵ1ol;7l;bm|oououhķou1ollmb|-m7ou_ol;ķ-m7=ou|_-|bѴѴ0;=ou;;u]u-|;=Ѵŋkukwstsétselp.$_bvu;v;-u1__-v0;;m];m;uovѴ=m7;7|_uo]_|_;&mb;uvb|o=ubঞv_oѴl0b-Ľv|u;ou;v|v;ѴѴov_br-m7-1Ѵ|o=ou;v|uŝvm7b];movollmb|!;v;-u1_";;7m7-m7vrrou|;7 0|_;&mb;uvb|o=ubঞv_oѴl0b-Ľv 0Ѵb1 "1_oѴ-uvmbঞ-ঞ;ĺ$_bvruof;1|bv7;7b1-|;7|o|_;l-m";1࣐r;l1Ѵ;-7;uvķ1ollmb|l;l0;uv-m7v|-@_o1omঞm;|oঞu;Ѵ;vvѴouh|o-7-m1;m7b];movѴ;-7;uv_brbmŐbѴ7őCu;l-m-];l;m|-m7Ѵ-m7v|;-u7v_brķ|o_;-Ѵ|_;Ѵ-m7=uolom]obm]ru;vvu;vo=1Ѵbl-|;1_-m];-m7mvv|-bm-0Ѵ;u;vou1;;|u-1ঞomķ-m7|or_oѴ7|_;buub]_|v-m7uoѴ;v-v;1l࠸mਯ l;m|_uo]_o|";1;r;l1িѴ଒ ;1ĺ$-0Ѵ;o=om|;m|v ;1|b;vll-u u;=-1;m|uo71|bom-m7ruof;1|o;ub;)bѴ7Cu;-m7;l;u];m1l-m-];l;m|bm";1;r;l1িѴ଒ ;1ŋh;-1|ouvPART 1 $_; Ѵ;r_-m|bѴѴbѴ7=bu;_-r|;uƐļr;u=;1|v|oulĽĹ$_;ƑƏƐƕbѴ7Cu;v;-vombmubঞv_oѴl0b-_-r|;uƑļu;-Ѵ=;;Ѵbm]o=_-bm]|o7ob|ouv;Ѵ=ĽĹ$_;;r;ub;m1;vo=";1࣐r;l11ollmbঞ;v_-r|;uƒļ|-v-ѴѴ-1ঞomĴĽĹ)bѴ7Cu;u;vromv;-m7|_;Ѵ;-7;uv_bro=";1࣐r;l11ollmbঞ;v_-r|;uƓļ);7b7mĽ|-m||ov;;|_;lom|-bmvѴo]];70-u;ĽĹ uboubঞ;v=ouѴ-m7Ŋ0-v;7u;1o;u !$Ƒ $_;fobm|ruo1;vvo= bѴ7=bu;u;1o;u_-r|;uƔļ);hm;;_-7|oouh|o];|_;uĽĹ-|-Ѵbm]-m;-rruo-1__-r|;uѵļ$ubm]|or|b|0-1h0;;uĽĹ;]oঞ-ঞm]|_;v1or;-m7ruo1;vv=oufobm|bѴ7Cu;u;1o;u_-r|;uƕ)bѴ7Cu;u;1o;u-1ঞbঞ;vom Ѵ;r_-m|bѴѴ !$ƒ !;=Ѵ;1|bomvomļv11;vvĽ-m7Ѵ;vvomvѴ;-um;7_-r|;uѶļuob1;v-u;v|uom];u|o];|_;uĽĹ!;Y;1ঞomvomu;1o;uķv11;vv-m7|_;-Ѵ;o=fobm|Ѵ;-7;uv_br_-r|;uƖļ$_;vhĽv|_;Ѵblb|_;u;ĽĹ"|u;m]|_v-m7Ѵ;vvomv=ou=|u;1oѴѴ-0ou-ঞomv_-r|;uƐƏļ);v|-u|;7b|_mo|_bm]ĽĹ-uub;uv-m7r;uvbv|;m|1_-ѴѴ;m];v|o1oѴѴ-0ou-ঞ;u;1o;u !$Ɠ ;om7 Ѵ;r_-m|bѴѴ_-r|;uƐƐļ;u1Ѵ;-uu;vbv|-m1;|o1_-m];ĽĹ-uub;uv|o-1_b;bm];t-Ѵr-u|m;uv_brvbmŐbѴ7őCu;l-m-];l;m|_-r|;uƐƑļ|Ľvou_ol;ķb|ĽvouѴb=;ĽĹ uboubঞ;v=oubuv|-ঞomvѴ;-7;uv_brbmŐbѴ7őCu;l-m-];l;m|_-r|;uƐƒļ;-Ѵbm]|_;Ѵ-m7-m70ubm]bm]our;orѴ;|o];|_;uĽĹ(bvbomv=ouu;v|ou-ঞom-m7v|;-u7v_brbm";1;r;l1িѴ଒ ;1"ll-uo==bm7bm]v-m7u;1oll;m7-|bomv"ll-uo=Cm7bm]v!;1oll;m7-ঞomvrr;m7b1;vbƑ Ѷ ƐƑ Ɛѵ ƑƑ ƓƏ ƔƏ ѵƏ ƕѶ ƖѶ ƐƑƏ ƐƒƓ ƐѵƑ ƐѶƑ ƐƖƓ ƑƏƐ ƑƏƑƑƏƔƑƐƏb * &$( "&!+ ;1|b;"ll-u)ouѴ7b7;ķ1-|-v|uor_b1bѴ7Cu;v-m7|_;om]obm]1Ѵbl-|;1ubvbv-u;1-|-Ѵbm]m7b];movr;orѴ;v|ou;Ŋ-vv;u|fubv7b1ঞom |oѴ-m7v-m7-|;uv0Ѵ;-7bm]|_;u;1o;u-m7u;v|ou-ঞomo=|_;buņou|;uub|oub;vĺļ;]-ŊCu;vĽ-u;bm1u;-vbm]Ѵ0umbm]Ѵ-m7v1-r;v|_-|_-;0;;m7;]u-7;70o;u-1;m|uo=1oѴomb-Ѵv|-|;Ŋ7ub;m=ou;v|Őlbvől-m-];l;m|-m7-r-u-7b]lŋ-m7r-u-7oŋo=Cu;vrru;vvbomĺ"blѴ|-m;ovѴķl-mv;Ѵ;uŊ1oѴomb-Ѵ]o;uml;m|v-u;v|-ঞm]|_;bu1ollb|l;m|v|oļu;1om1bѴb-ঞomĽ-m7blrѴ;l;m|-ঞomo=|_;&mb|;7-ࢼomv ;1Ѳ-u-ࢼomom|_;!b]_|vo=m7b];mov ;orѲ;vĺ$o];|_;uķ|_;v;|o|u;m7vrobm||o|_;1ubঞ1-Ѵm;;7|or_oѴ7m7b];movub]_|v-m7v|;-u7v_brvv|;lv|_uo]_m7b];movŊѴ;7|u-mv=oul-ঞomo==ou;v|-m7ŐbѴ7őCu;l-m-];l;m|ĺ$_;v;;1oѴo]b1-Ѵ-m7vo1boŊroѴbঞ1-Ѵv_b[vruob7;7|_;1om|;|=ou|_;ƑƏƐƕļ Ѵ;r_-m|bѴѴĽbѴ7Cu;bmubঞv_oѴl0b-Őőķ-m-7-ķ_b1_0um;71Ѵov;|oƑƏƏķƏƏƏ_;1|-u;v|_uo]_o|";1;r;l1িѴ଒ ;1ŋ|_;|u-7bঞom-Ѵ-m7m1;7;7|;uub|ouo=|_;";1࣐r;l1-ঞomĺm|_;bll;7b-|;-h;o=|_bvCu;ķ-m7|_;vb]mbC1-m|-m7bm|;u1omm;1|;7vo1b-Ѵķ1Ѵ|u-Ѵķ;1omolb1-m7;1oѴo]b1-Ѵblr-1|v|_-|-u;vঞѴѴom]obm]ķ-@;1|;7";1࣐r;l1buv|-ঞomv-7o1-|;7=ou";1࣐r;l1Ѵ;-7;uv_brbm|_;u;1o;u-m7u;];m;u-ঞomo=|_;bu|;uub|oub;vbm|_;lom|_vķ;-uv-m77;1-7;v|o1ol;ĺ"rrou|;70-m;ѴŊ;Ѵ;1|;7ruobm1b-Ѵ]o;uml;m|b|_-l-m7-|;|o-7-m1;u;1om1bѴb-ঞomķ-m7-ruobm1b-Ѵu;b;|_-|u;1oll;m7;7ľ;v|-0Ѵbv_Œbm]œm7b];mov ;orѴ;v-v|u;r-u|m;uv-m7Ѵ;-7;uvbm;l;u];m1l-m-];l;m|Ŀķ";1࣐r;l11ollmbঞ;vr-u|m;u;7b|_|_;ruobm1b-Ѵ]o;uml;m||o=ou];-m;1oѴѴ-0ou-ঞ;-rruo-1_|oѴ-m7Ŋ0-v;7bѴ7Cu;u;1o;uĺ$_; Ѵ;r_-m|bѴѴbѴ7Cu;ķ-m7|_;fobm|u;1o;uruo1;vv|_-|=oѴѴo;7ķbv|_;=o1vo=|_bvu;rou|ĺ);7u-ombmŊ7;r|_bm|;ub;vb|_";1࣐r;l1;Ѵ;1|;7Ѵ;-7;uv_br-m7v|-@=uol1ollmbঞ;v-m7|_;ruobm1b-Ѵ]o;uml;m|ķ-v;ѴѴ-vom]obm]ouh-m7-1ঞomu;v;-u1_b|_|_;";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|ķ|oruob7;-7;|-bѴ;7-11om|o=|_bv;-lrѴ;o=1om|;lrou-um7b];movѴ;-7;uv_brbmbѴ7Cu;l-m-];l;m|-m7Ѵ-m7Ŋ0-v;7u;1o;uĺ$_bvv|7-v=u-l;70-ml0;uo=0uo-7t;vঞomvĹ Ǌ o7b7";1࣐r;l11ollmbঞ;v;r;ub;m1;-m7u;vrom7|o|_;ƑƏƐƕbѴ7Cu;vbm|_;bu|;uub|oub;vĵ Ǌ o-v|_;ļfobm|Ѵ;-7;uv_brĽ-rruo-1_|obѴ7Cu;u;1o;u;v|-0Ѵbv_;7ķm;]oঞ-|;7-m7m7;uv|oo70|_ov;bmoѴ;7ĵ Ǌ )_-|-u;|_;ļѴ;vvomvĽŋ|_;v11;vv;vķv|u;m]|_v-m71_-ѴѴ;m];vŋ=uol Ѵ;r_-m|bѴѴķ-m7_o1-m|_;v;]b7;om]obm]-m7=|u;1oѴѴ-0ou-ঞomvĵ Ǌ )_-|-u;|_;r;uvbv|;m|0-uub;uv|o-1_b;bm]|u;r-u|m;uv_brv-m7m7b];movѴ;-7;uv_brbmŐbѴ7őCu;l-m-];l;m|ķ-m7_o1-m|_;v;0;o;u1ol;ĵ Ǌ )_-|-u;";1࣐r;l1ruboubঞ;v=ouŐbѴ7őCu;-m7;l;u];m1l-m-];l;m|ķ-m7=ou|_;u;v|ou-ঞomo=Cu;Ŋ-@;1|;7-m7Cu;Ŋ-7-r|;7";1;r;l1িѴ଒ ;1ĵ$o_b]_Ѵb]_||_;v;Ѵ;vvomv-m77;lomv|u-|;|_;m;;7=ou|u-mv=oul-ঞ;1_-m];ķ|_;v|ouo=|_; Ѵ;r_-m|bѴѴbѴ7Cu;-m7|_;fobm|Ѵ;-7;uv_br-rruo-1_|obѴ7Cu;u;1o;ubv|oѴ7bm=ou -u|vĹ Ǌ PART 1: THE ELEPHANT HILL WILDFIRE Ґ $ !"Ɛ҄Ɠґ mo;ub;o=|_;u;1ou7Ŋ0u;-hbm]ƑƏƐƕbѴ7Cu;v;-vombmubঞv_oѴl0b-ĸ|_;;r;ub;m1;v-m7u;vromv;vo=";1࣐r;l1buv|-ঞomv-m7]o;uml;m|-];m1b;vĸ-m7|_;blr-1|vo=|_;v;bѴ7Cu;vom";1࣐r;l1|;uub|oub;v-m71ollmbঞ;vĺ Ǌ !$ƑĹ$ ! 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Ґ $ !"Ѷ҄ƐƏґ b;uv;b;vo=ļv11;vvĽ-m7b7;mঞC1-ঞomo=h;v|u;m]|_vķ1_-ѴѴ;m];v-m7mu;voѴ;7|;mvbomv|obm=oul=|u;1oѴѴ-0ou-ঞomvĺ Ǌ !$ƓĹ + $ Ґ $ !"ƐƐ҄Ɛƒґ ;uvbv|;m|0-uub;uvĸ";1࣐r;l1ruboubঞ;v=ou-7-m1bm];t-Ѵr-u|m;uv_brv-m7buv|-ঞomvѴ;-7;uv_brbmŐbѴ7őCu;l-m-];l;m|ĸ-m7";1࣐r;l1bvbomv=ouu;1o;uķu;v|ou-ঞom-m7v|;-u7v_br|_uo]_o|";1;r;l1িѴ଒ ;1ĺKEY FINDINGS -u|ƐĹ$_; Ѵ;r_-m|bѴѴbѴ7=bu;$_;u;bvb7;vru;-7-1hmoѴ;7];l;m||_-||_;ƑƏƐƕļl;]-ŊCu;vĽŋ-m7|_;om]obm]bѴ7Cu;ubvh-m7Ѵovvo=;1oѴo]b1-Ѵu;vbѴb;m1;|_uo]_o|";1;r;l1িѴ଒ ;1ŋ;u;|_;7bu;1|u;vѴ|o=ঞl0;uŊ=o1vv;7=ou;v|Őlbvől-m-];l;m|ru-1ঞ1;v1ol0bm;7b|_|_;_bv|ouo=Cu;vrru;vvbom-m7blr-1|vo=1Ѵbl-|;1_-m];ĺ$_; Ѵ;r_-m|bѴѴbѴ7Cu;1-v;77;;r-m7Ѵ-vঞm]blr-1|v|o";1࣐r;l1|;uub|oub;v-m7|o1ollmb|_;-Ѵ|_-m7;ѴѴ0;bm]|_-|_-;mo|0;;m-7;t-|;Ѵu;1o]mb;7ķ-77u;vv;7ou1olr;mv-|;70ruobm1b-Ѵou=;7;u-Ѵ]o;uml;m|vĺ";1࣐r;l11ollmbঞ;v;r;ub;m1;7roou1ollmb1-ঞom-m7-Ѵ-1ho=]b7-m1;=uolruobm1b-Ѵ-m7=;7;u-Ѵ-|_oubঞ;vu;]-u7bm]bll;7b-|;bѴ7Cu;|_u;-|vou;-1-ঞomvĺ;]-ঞ;;r;ub;m1;vo=;-1-ঞom0";1࣐r;l1-m7m;b]_0oubm]u-m1_bm]1ollmbঞ;v1u;-|;7b7;vru;-7orrovbঞom|o;-1-ঞm]bm=|u;ĺ)bѴ7Cu;";ub1;v|-@-7lb||_-|;m]-];l;m|b|_buv|-ঞomvo11uu;7|ooѴ-|;ķb=-|-ѴѴķ-m7|_-||_;u;-vmo;rѴb1b|;r;1|-ঞomomm1b7;m|-m-];l;m|$;-lv|o1oѴѴ-0ou-|;b|_m7b];mov-m7Ѵo1-Ѵ1ollmbঞ;vĺ)_bѴ;";1࣐r;l11ollmbঞ;vrѴ-;7-Ѵ;-7;uv_bruoѴ;|_uo]_omŊ]uom7Cu;u;vromv;-m7=;Ѵvlbঞ]-ঞomķ;l;u];m11oou7bm-ঞom-m7vrrouঞm]-];m1u;vromv;ķ|_;u;-vb7;vru;-7=uv|u-ঞom|_-|";1࣐r;l1hmoѴ;7];-m71-r-1bঞ;v;u;b]mou;7-m77bvu;vr;1|;7ĺvv1_ķ-7;;rlbv|uv|o=Cu;-];m1b;v-m7-v|uom]=;;Ѵbm]o=ļ0;bm]omouomĽu;l-bmĺ -u|ƑĹ$_;fobm|ruo1;vvo=bѴ7=bu;u;1o;u$_;v1-Ѵ;-m7vb]mbC1-m1;o=blr-1|vo=|_; Ѵ;r_-m|bѴѴbѴ7Cu;ķ-Ѵom]b|_-m;Ѵ;Ѵ;1|;7ruobm1b-Ѵ]o;uml;m|b|_v|-|;71ollb|l;m|v|oblrѴ;l;mঞm]|_;&mb|;7-ࢼomv ;1Ѳ-u-ࢼomom|_;!b]_|vo=m7b];mov ;orѲ;vķ1u;-|;7-ļbm7oo=orrou|mb|Ľ=ou1_-m];ĺo;;uķb|-v|_;v|uom]Ѵ;-7;uv_br-m7-7o1-1=uol";1࣐r;l11ollmbঞ;v|_-|1-|-Ѵ;7|_;1oѴѴ-0ou-ঞ;-rruo-1_|obѴ7Cu;u;1o;uĺollb|l;m|v|ofobm|Ѵ;-7;uv_br;u;;m-1|;7|_uo]_-obm|;-7;uv_brom1bѴķobm|$;1_mb1-Ѵollb;;-m7v0Ŋ1ollb;;v|_-|;l;u];7=oѴѴobm]|_;Cu;ĺ;;u|_;Ѵ;vvķ|_;Ѵblb|;7l-m7-|;vou7;1bvbomŊl-hbm]-|_oub|o=ruobm1b-Ѵ]o;uml;m|u;ru;v;m|-ঞ;v-||_;v;|-0Ѵ;vķ-m71_-ѴѴ;m];vbm-11;vvbm]_b]_;uŊѴ;;Ѵ7;1bvbomŊl-h;uvķrov;7-0-uub;u|o-7-m1bm]";1࣐r;l1u;1o;uruboubঞ;v-m7bm|;u1omm;1|;7v|;-u7v_br]o-Ѵvĺm|_;buѴ;;u|o u;lb;uou]-mķ-m7o;u|_;lom|_v-m7;-uv=oѴѴobm]|_; Ѵ;r_-m|bѴѴbѴ7Cu;ķhhrbƕŐ_b;=vő;lr_-vb;7|_-|ļ_;-Ѵbm]|_;Ѵ-m7Ľ-m7-1ঞombm]1ollb|l;m|v|ou;1om1bѴb-ঞomu;tbu;v-77u;vvbm]|_;1lѴ-ঞ;blr-1|v-m7ru;vvu;v|_-|=oul|_;0uo-7;u1om|;|=ouѴ-m7Ŋ0-v;7u;1o;uķ-m7vrrouঞm]";1࣐r;l1Ѵ;-7;uv_brľbm|_;lom|_vķ;-uv-m77;1-7;v|o1ol;Ŀĺ$_bvbvbom1omYb1|;7b|_-m-uuo;u=o1vomļu;1o;uĽ|_-|-v7;Cm;70v_ou|Ŋ|;ul=m7bm]ķ-Ѵ-1ho=v|u-|;]b1ouѴ-m7v1-r;ŊѴ;;ѴrѴ-mmbm]ķ-m7|_;ļ|_u;;]u;-|]o-ѴvĽo=Cu;]-u7u;_-0bѴb|-ঞomķu-m];u;1o;u-m7v-Ѵ-];_-u;vঞm]ĺ -u|ƒĹ!;=Ѵ;1|bomvomļv11;vvĽ-m7 Ѵ;vvomvѴ;-um;7;u-ѴѴķ|_;l-foub|o=";1࣐r;l1-m7ruobm1b-Ѵ]o;uml;m|u;ru;v;m|-ঞ;v;vroh;|o=;Ѵ||_-||_;fobm|ruo1;vvo=bѴ7Cu;u;1o;u-v-v11;vvĺ)_bѴ;|_;Ѵ-1ho=1Ѵ;-uѴ7;Cm;7u;1o;u]o-Ѵvrov;7-1_-ѴѴ;m];|o;-Ѵ-ঞm]|_;v11;vvo=Ѵ-m7Ŋ0-v;7u;1o;uķļv11;vvĽ-vѴ-u];Ѵ7;Cm;7bm|;ulvo=Ѵ;vv|-m]b0Ѵ;o|1ol;vv1_-v1omC7;m1;bm|_;-0bѴb||oouh|o];|_;uĺ$_;-Ѵ;o=|_bvruo1;vv-vv;;mbm|;ulvo=m;u;Ѵ-ঞomv_brv-m7|uv|ĸruoloঞm]1oѴѴ-0ou-ঞom-m7-mb|;7ob1;-lom]v|";1࣐r;l11ollmbঞ;vĸ;1omolb1-m7|u-bmbm]orrou|mbঞ;vĸ-m7vrrouঞm]buv|-ঞomvŊѴ;7-u1_-;oѴo]ĺbbb * &$( "&!+$_;v;v11;vv;v;u;l-7;rovvb0Ѵ;0|_;v|uom]Ѵ;-7;uv_br-m71oou7bm-ঞom=uol0o|_";1࣐r;l11ollmbঞ;v-m7!! -|u-Ѵ!;vou1;!;]bomv-m7 bv|ub1|vĸY;b0bѴb|-m7bѴѴbm]m;vv|oouho|vb7;o=v-ѴroѴb1b;v-m7ruo1;vv;vĸ-v|uom]]o;um-m1;v|u1|u;ķ1oŊ7;vb]m;701ollmbঞ;v-m7|_;ruobm1b-Ѵ]o;uml;m|ĸvr;m7bm]ঞl;|o7;;Ѵorv_-u;7m7;uv|-m7bm]v-m7b7;mঞ=v_-u;7-Ѵ;vĸ-m7or;mķ_om;v|1ollmb1-ঞomin 1ollmbࢼ;v|o0bѴ7|uv|ĺobm|Ѵl-hbm]7;1bvbomv-0o|Ѵ-m7Ŋ0-v;7u;1o;uu;tbu;v];মm]|o];|_;uom|_;Ѵ-m7-m70ubm]bm]|o];|_;uŋu-|_;u|_-mvbѴobm]ŋlѴঞrѴ;1ollmbঞ;v-m7fubv7b1ঞomvĺ;1_-ѴѴ;m];vu;Ѵ-|;7|o1-r-1b|ĸ-Ѵ-1ho=v|u-|;]b1ouѴ-m7v1-r;ŊѴ;;ѴrѴ-mmbm]ĸ1omYb1ঞm]r;uvr;1ঞ;v-v|o|_;v1or;o=ļbѴ7Cu;u;1o;uĽĸ;mvubm]-7;t-|;-m7-rruorub-|;r-uঞ1br-ঞomĸ-m7fubv7b1ঞom-ѴvbѴov-m71omYb1|vb|_bm]o;uml;m|ĺ-mo=|_;v;1_-ѴѴ;m];v_-;mo|0;;mo;u1ol;-m7rov;ro|;mঞ-Ѵ0-uub;uv|o=|u;1oѴѴ-0ou-ঞomĺ$_;u;u;l-bmv-7bv1omm;1|0;|;;m_b]_ŊѴ;;Ѵ]o;uml;m|Ľvv|-|;71ollb|l;m|v|ou;1om1bѴb-ঞomķ-m7Őbm-7;t-|;őruobvbomo==m7bm]ķu;vou1bm]-m7-11;vv|o7;1bvbomŊ-|_oubঞ;v|o-7-m1;buv|-ঞomruboubঞ;vou1;7;l-m-];l;m|-|_oub||om7b];movr;orѴ;vŋr-uঞ1Ѵ-uѴbm|_;1om|;|o=ŐbѴ7őCu;l-m-];l;m|-m7Ѵ-m7Ŋ0-v;7u;1o;uĺ$_; Ѵ;r_-m|bѴѴļlo7;ѴĽ_-v1u;-|;7m;;r;1|-ঞomv=oufobm|Ѵ;-7;uv_br-m7]o;uml;m|Ŋ|oŊ]o;uml;m||;1_mb1-Ѵ1oѴѴ-0ou-ঞomĺo;;uķ=ou";1࣐r;l11ollmbঞ;vķb|-vfv||_;Cuv|v|;r-Ѵom]-r-|_-|o|u;1oŊl-m-];l;m|ĺ -u|ƓĹ;om7 Ѵ;r_-m|bѴѴ$_;ruobm1b-Ѵ]o;uml;m|ķ-m7)bѴ7Cu;";ub1;vr;1bC1-ѴѴķ_b]_Ѵb]_|v0v|-mঞ-Ѵruo]u;vv-m71_-m];vvbm1;ƑƏƐƕķbmr-uঞ1Ѵ-ublruo;7r0Ѵb11ollmb1-ঞomķ=m7bm]=oulbঞ]-ঞomķ-m7v|u-|;]b1-]u;;l;m|vĺo;;uķ";1࣐r;l11ollmb|u;ru;v;m|-ঞ;v;r;ub;m1;r;uvbv|;m|0-uub;uv|o-1ঞ;bmoѴ;l;m|bmbѴ7Cu;l-m-];l;m|-m7u;l-bm=uv|u-|;7-|-Ѵ-1ho=1omvbv|;m|-m7l;-mbm]=Ѵ;m]-];l;m|ĺomYb1ঞm]m7;uv|-m7bm]vo=_;m-m7_oļ;m]-];l;m|Ľv_oѴ7|-h;rѴ-1;ķ1ol0bm;7b|_-mmbѴѴbm]m;vvb|_bm)bѴ7Cu;";ub1;|o;rѴb1b|Ѵ7bu;1|or;u-ঞom-Ѵv|-@ou-77u;vvb;v|_-|7;-Ѵ;m7b];movhmoѴ;7];-m7Cu;;r;uঞv;ķl;-m|_-|omŊ]uom7;m]-];l;m|7ubm]Cu;v;-vomvvঞѴѴ7;r;m7vom|_;r-uঞ1Ѵ-um1b7;m|oll-m7;uņor;u-ঞom-Ѵv|-@ķrovbm]-0-uub;u|ob7;vru;-71_-m];ĺvv1_ķļv_-u;7u;vromvb0bѴb|Ľ-m7ļ;t-Ѵr-u|m;uv_brvĽu;l-bmѴ-u];Ѵ1omCm;7|o|_;lbঞ]-ঞomķru;r-u-ঞom-m7u;1o;ur_-v;vo=bѴ7Cu;l-m-];l;m|ĺ ubm]bѴ7Cu;;;m|vķ)bѴ7Cu;";ub1;;@;1ঞ;Ѵu;|-bmvou-vvl;v1om|uoѴ-m7u;vromvb0bѴb|=ouu;vromv;ĺ uboubঞ;v=ou-7-m1bm]";1࣐r;l1Ѵ;-7;uv_brbmŐbѴ7őCu;l-m-];l;m|bm1Ѵ7;;v|-0Ѵbv_bm]1ollmb|Ŋ0-v;7;l;u];m1l-m-];l;m|oL1;v-m7|;uub|oub-Ѵr-|uoѴvĸv|u;m]|_;mbm]|_;uoѴ;o=buv|-ঞomѴb-bvomoL1;uvĸruoloঞm]1oѴѴ-0ou-ঞombmru;v1ub0;7-m71Ѵ|u-Ѵ0umbm]ĸ-m7-vv;uঞm]vo;u;b]m|-m7Ѵ;-7;uv_brbml-m-]bm]-m7ruo|;1ঞm]1Ѵ|u-Ѵ_;ub|-];ĺbѴ7bm]om|_;ļlo7;ѴĽo= Ѵ;r_-m|bѴѴl;-mvbuv|-ঞomv7;|;ulbm;|_;-rruo-1_|obѴ7Cu;u;1o;u-m7-vvo1b-|;7]o;uml;m|Ŋ|oŊ]o;uml;m|1oѴѴ-0ou-ঞombm|_;bu|;uub|oub;vĺ"blѴ|-m;ovѴķ|_;ruobm1b-Ѵ]o;uml;m|lv|vr;m7ঞl;7;;Ѵorbm]v_-u;7m7;uv|-m7bm]vķrubm1brѴ;v-m7]o-Ѵvb|_Ѵo1-Ѵbuv|-ঞomvĸbm;v|bmѴom]Ŋ|;ul1-r-1b|0bѴ7bm]ĸ-77u;vvѴ;]-1b;v-m7om]obm]ruo1;vv;vo=u;vou1;;|u-1ঞom-m7=ou;v|Őlbvől-m-];l;m|ĸ-m7vrrou|buv|-ঞomv7;1bvbomŊl-hbm]-m7ļ7obm]|_;ouhĽo=u;1o;ubm]|_;bu|;uub|oub;vbmlom|_vķ;-uv-m77;1-7;v|o1ol;ĺRECOMMENDATIONS$_bvu;rou|_b]_Ѵb]_|vƒƏu;1oll;m7-ঞomvŋ=u-l;7-vļ1-ѴѴv|o-1ঞomĽŋ=ou-7-m1bm]buv|-ঞomѴ;-7;uv_br-m7|u;r-u|m;uv_brvbm-ѴѴr_-v;vo=bѴ7Cu;-m7;l;u];m1l-m-];l;m|ĺb ELEPHANT HILL | LESSONS LEARNED$_;v;u;1oll;m7-ঞomvŋ1-|;]oub;7-1uovv|_;=ourbѴѴ-uvo=;l;u];m1l-m-];l;m|ŋ-u;|-u];|;7|o|_;-m-7b-m-m7ruobm1b-Ѵ]o;uml;m|vŐbmr-uঞ1Ѵ-uķ|_;bmbv|uo=ou;v|vķ-m7vķ-|u-Ѵ!;vou1;r;u-ঞomv-m7!u-Ѵ ;;Ѵorl;m|ŋbm1Ѵ7bm])bѴ7Cu;";ub1;ŋ-m7b|v-|u-Ѵ!;vou1;!;]bomv-m7 bv|ub1|vőĸ-m7";1࣐r;l11ollmbঞ;vĺ Ǌ bঞ]-ঞom-m7ru;r-u-ঞomĹ Ɛƒu;1oll;m7-ঞomv|ov|u;m]|_;mbuv|-ঞomv;l;u];m1l-m-];l;m|-m7bѴ7Cu;u;vromv;rѴ-mmbm]ĸru;Ŋv;-vomCu;;m]-];l;m|ĸu;vou1;v_-ubm]ĸl-m-];l;m|o=-u1_-;oѴo]-m71Ѵ|u-Ѵ_;ub|-];ĸru;v1ub0;7-m71Ѵ|u-Ѵ0umbm]ĸ-m7bѴ7Cu;u;1o;urѴ-mmbm]ĺ Ǌ !;vromv;Ĺ Ɠu;1oll;m7-ঞomv|ov|u;m]|_;m buv|-ঞomv;m]-];l;m|-m7r-uঞ1br-ঞombmbѴ7Cu;u;vromv;ĺ Ǌ !;1o;uĹƐƒu;1oll;m7-ঞomv=oublruo;7u;1o;u]o;um-m1;-m7rѴ-mmbm]ĸv|-h;_oѴ7;u;m]-];l;m|ĸ=m7bm]-m7u;vou1;vĸ-m7|ovrrou|-m70bѴ71-r-1b|=oubuv|-ঞomvŊѴ;7-u1_-;oѴo]ĺvļor;u-ঞom-ѴĽ1-ѴѴv|o-1ঞomķ|_;v;u;1oll;m7-ঞomvlv|0;b;;7-Ѵom]vb7;|_;ƕƏh;Cm7bm]v_b1_ķ|o];|_;ub|_|_;ob1;vv_-u;7bm|_bvu;rou|ķruob7;|_;r-|_-|o]b7;om]obm]1oѴѴ-0ou-ঞombmu;1o;uķu;v|ou-ঞom-m7v|;-u7v_br|_uo]_o|";1;r;l1িѴ଒ ;1ĺ)b|_o||_bv1om|;|ķ|_;u;bv-ubvh|_-|ļ Ѵ;r_-m|bѴѴĽbѴѴ0;7bvঞѴѴ;7bm|o-];m;u-Ѵb;7ruo1;vv|_-|ruboubঞ;vļor;u-ঞom-ѴĽo|1ol;v-m7ļ;L1b;m1Ľo;ul;-mbm]=Ѵ1oѴѴ-0ou-ঞom-m7fobm|7;1bvbomŊl-hbm]ĺ;-mbm]=ѴѴblrѴ;l;mঞm]|_;v;u;1oll;m7-ঞomvbѴѴu;tbu;]obm]0;om7|_;1ollom-rruo-1_o=-;lrঞm]|oļbm|;]u-|;Ľm7b];movhmoѴ;7];ouru-1ঞ1;vbm|o;bvঞm]v|-|;Ŋumbmvঞ|ঞomv-m7ruo]u-lvĹb|l;-mvvrrouঞm]ķ-m71;7bm]ro;u-m77;1bvbomŊ-|_oubঞ;v|oķ|_;|u;1-u;|-h;uvo=";1;r;l1িѴ଒ ;1ĺ$)! 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" AND SECWÉPEMC LEADERSHIP IN SECWEPEMCÚL଒ ECWm|_;vll;uo=ƑƏƑƐķbѴ7Cu;vom1;-]-bm7;-v|-|;7m7b];mov1ollmbঞ;vķblr-1ঞm]";1;r;l1িѴ଒ ;1-m7o|_;um7b];mov|;uub|oub;v|_uo]_o|ĺ!;1uubm]l;]-ŊCu;v1Ѵ;-uѴbm7b1-|;|_-|-7-m1bm]buv|-ঞomvѴ;-7;uv_br-m71-r-1bঞ;vbm;l;u];m1-m7ŐbѴ7őCu;l-m-];l;m|bv-0o|lou;|_-mr_oѴ7bm]m7b];movub]_|vou]o;uml;m|vĽ1ollb|l;m|v|oļ|u;r-u|m;uv_brvĽ-m7ļu;1om1bѴb-ঞomĽĺ|bv-0o|1om=uomঞm]|_;m7;uѴbm]bvv;vo=mvv|-bm-0Ѵ;u;vou1;;|u-1ঞom-m7Ѵ-m7-m7Cu;l-m-];l;m||_-|_-;1u;-|;7|_;1om7bঞomv=ou|_;v;ļmru;1;7;m|;7l;]-ŊCu;vĽĺ|bv-0o|v|u;m]|_;mbm]m7b];movv|;-u7v_br|ou;b|-Ѵb;;1oѴo]b;v-m71Ѵ|u;v-m7lbঞ]-|;|_;blr-1|vo=|_;1Ѵbl-|;1ubvbv|_-|;1oѴѴ;1ঞ;Ѵ=-1;ĺm|_;ou7vo==oul;uhrbƕ!om]m-1;Ĺľ$olo;=ou-u7ķ;m;;7|ohmo_;u;;1ol;=uolĺĿmѴoohbm]0-1hom Ѵ;r_-m|bѴѴķ-m7bmѴoohbm]-_;-7|o|_;;moulb|-m7vb]mbC1-m1;o=|_;1_-ѴѴ;m];v;=-1;ŋo=u;1o;ubm]|_;Ѵ-m7-m71ollmbঞ;v-[;u-mo|_;ubѴ7Cu;v;-vomķo=lbঞ]-ঞm]-m7-7-rঞm]|o1Ѵbl-|;1_-m];ķo=l;-mbm]=ѴѴblrѴ;l;mঞm]& ! ŋb|bvou_or;|_-||_bvu;rou|o@;uvbmvb]_|v|o]b7;-m;-=ou-u7ĺ_b]_Ѵb]_ঞm]|_;bm1u;7b0Ѵ;v|u;m]|_v-m71-r-1bঞ;vb|_bmm7b];mov1ollmbঞ;vĸ|_;r;uvbv|;m|1_-ѴѴ;m];v=-1;70m7b];mov1ollmbঞ;vbm;mvubm];t-Ѵr-u|m;uv_brv-m7Ѵ;-7;uv_brbmŐbѴ7őCu;l-m-];l;m|ķ-m7r_oѴ7bm]|_;buuoѴ;v-m7ub]_|v-v7;1bvbomŊl-h;uvb|_bm|_;bu|;uub|oub;vĸ-v;ѴѴ-vh;Cm7bm]vķrubm1brѴ;v-m7u;1oll;m7-ঞomvķ|_bvu;rou|v_ov|_;1ubঞ1-ѴuoѴ;|_-|m7b];movr;orѴ;v1-m-m7v_oѴ7rѴ-bmѴ;-7bm]|_;ouho=u;1o;ubm]-m7u;v|oubm]|_;bu|;uub|oub;vĺ Ѵ;r_-m|bѴѴ-vfv||_;0;]bmmbm]ĺ u;=-1;We have an important word x7ensq’t. And that word means that if you don’t u;vr;1||_;Ѳ-m7ĶѲooh-[;u|_;Ѳ-m7properly, the land will turn on you. And we see that today, that people are not _omoubm]|_;Ѳ-m7Ķ-m7u;vr;1ࢼm]|_;Ѳ-m7ĸ"o;Ļu;v;;bm]]u;-|Cu;vburning…the land is turning on us– FORMER KUKPI7 RONALD E. IGNACE, SKEETCHESTN INDIAN BANDb ELEPHANT HILL | LESSONS LEARNEDm|_;vll;uo=ƑƏƐƕķbѴ7Cu;v0um;7-u;1ou7Ŋ0u;-hbm]ƐĺƑlbѴѴbom_;1|-u;v|_uo]_o||_;ruobm1;o=ubঞv_oѴl0b-ķ-m-7-ķ7ub;m0|_;1ol0bm;7blr-1|vo=1Ѵbl-|;1_-m];-m7|_;r-v|1;m|uĽvѴ;]-1o=Cu;vrru;vvbom-m7=ou;v|l-m-];l;m|ĺlom]|_;Ѵ-u];v|-v|_;ļ Ѵ;r_-m|bѴѴĽl;]-ŊCu;ķ_b1_0um;7-rruobl-|;ѴƐƖƑķƏƏƏ_;1|-u;v|_uo]_o||_;_;-u|Ѵ-m7o=|_;";1࣐r;l1-ঞomķ";1;r;l1িѴ଒ ;1ŋ--v|-u;-o=_b]_1Ѵ|u-Ѵ-m7;1oѴo]b1-Ѵ7b;uvb|;|;m7bm]o;uƐƔƏķƏƏƏhlѹ|_uo]_o||_;vo|_;um-m71;m|u-Ѵr-u|vo=_-|bvmohmom-vubঞv_oѴl0b-Őőĺ$_bvCu;1-v;7Ѵ-u];v1-Ѵ;;-1-ঞomvķ-m7vb]mbC1-m|blr-1|v|o;1oѴo]b1-Ѵ-m7_l-m_;-Ѵ|_-m7;ѴѴ0;bm]|_-|-u;vঞѴѴom]obm]ĺv";1࣐r;l1r;orѴ;b|m;vv;7|_;7;-v|-ঞom|o|_;bu|;uub|oub;vŋbѴ7Cu;blr-1|v;1;;7bm]|_;l;loub;vo=|_;buoѴ7;v| Ѵ7;uvŋm7b];mov1ollmbঞ;v;u;-Ѵu;-7v|-uhѴ--u;o=_o-Ѵ-1ho=bm|-1|;1oѴo]b;v|_-|ruo71;|_;bu=oo7vķl;7b1bm;v-m7|_vv;1ub|-u;1omm;1|;7|o_-|";1࣐r;l1 Ѵ7;uv1-ѴѴq’wempúl’ecwĹ|_;Ѵ-m7ķbmb|v_oѴbvঞ17bl;mvbomo=Ѵ-m7v1-r;ķ;1oѴo]-m7-ѴѴb|vѴbbm]0;bm]vķ_-70;1ol;0-uu;m7;|o_l-m-1ঞb|ķblro;ubv_bm]|_;bu;ѴѴ0;bm]-m7;bv|;m1;bm|_;bu_ol;Ѵ-m7vĺuol|_;-m|-];robm|o=m7b];mov1ollmbঞ;vķ;v|;umv|-|;Ŋ7ub;mķঞl0;uŊ=o1vv;7=ou;v|l-m-];l;m|_-7=-bѴ;7ĺm|_;ou7vo==oul;uhrbƕŐ_b;=ő!om]m-1;ķ|_;ruobm1b-Ѵ]o;uml;m|_-7Ѵov||_;lou-Ѵ-|_oub||ol-m-];|_;=ou;v|vĺ$_;v1-Ѵ;o=|_bvCu;-m7b|v7;-v|-ঞm]blr-1|v|o";1࣐r;l11ollmbঞ;v-m7|;uub|oub;v1-|-Ѵ;7|_;v;1ollmbঞ;v|o-1ঞomĹ|o-7o1-|;=oum7b];movŊѴ;7ruo1;vv;vo=bѴ7Cu;u;1o;uĺ"rrou|;70-m;Ѵ;Ѵ;1|;7ruobm1b-Ѵ]o;uml;m|b|_-l-m7-|;|oblrѴ;l;m||_;&mb|;7-ࢼomv ;1Ѳ-u-ࢼomom|_;!b]_|vo=m7b];mov ;orѲ;vŐ& ! ő-m7v|-|;71ollb|l;m|v|o-7-m1bm]u;1om1bѴb-ঞomķ;b]_|";1࣐r;l1buv|-ঞomv1-l;|o];|_;u|or-u|m;ub|_|_; uobm1;o=bmfobm|Ѵ;-7;uv_br=oubѴ7Cu;u;1o;uķ=oulbm]|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴ-m7$;1_mb1-Ѵollb;;vĺ$_;v0v;t;m|ruobm1b-Ѵu;b;bm|o|_;ƑƏƐƕYoo7-m7Cu;v;-vom1 77u;vvbm]|_;;oul-ѲثƏƎv|;m|u bv-v|;u-m-];l;m|bmubࢼv_oѲl0b- Ő00o-m7_-rl-mķƑƏƐѶĸ_;u;-[;uu;=;uu;7|o-v|_;ļѴoo7-m7bu;!;b;Ľőruob7;7-=u|_;u1-|-Ѵv|=ou-7-m1bm]|_;v;=oulvo=m7b];movѴ;-7;uv_brbmbѴ7Cu;l-m-];l;m|ķb|_|_;Cuv|u;1oll;m7-ঞom|oľ;v|-0Ѵbv_m7b];mov ;orѴ;v-v|u;r-u|m;uv-m7Ѵ;-7;uvbm;l;u];m1l-m-];l;m|0bm1Ѵ7bm]buv|-ঞomv=uol|_;0;]bmmbm]-m7-|-ѴѴѴ;;Ѵvo=rѴ-mmbm]ķ7;1bvbomŊl-hbm]-m7blrѴ;l;m|-ঞomĿĺv|_;mŊhrbƕ!-m -o=|_;";1࣐r;l11ollmb|"|଒ |࣐vŐom-r-u|;buv|-ঞomőuo|;bm-Ѵ;;u|o|_; u;lb;uo=bm|_;bll;7b-|;-h;o=|_;v;Cu;vĹļ);v;;|_;ruo1;vvo=u;_-0bѲb|-ࢼom-m7u;];m;u-ࢼom-v-mbll;mv;orrou|mb||oѲ;-um=uol|_;;uuouvo=|_;r-v|ķb|bv-morrou|mb||ov;m7b];mov$u-7bࢼom-Ѳ 1oѲo]b1-ѲmoѲ;7];-m7|_;;-Ѳ|_o=u;v;-u1_bm=ou;v|v1b;m1;|ou;v|ou;|_;=ou;v|mo|omѲ=oub|vࢼl0;u-Ѳ;Ķ0|-v-vou1;o=;-Ѳ|_bm1Ѳ|u-Ѳ_;ub|-];Ķ;1oѲo]b1-Ѳ7b;uvb|Ķ-m7|_;;71-ࢼomo=om]r;orѲ;o=_o|oѲb;-v-l;l0;uo=-m;1ovv|;lĹ|_;u;1-m0;mo]u;-|;uorrou|mb||o-1ࢼom|_bv1ollb|l;m|Ő|ou;1om1bѲb-ࢼomb|_m7b];movr;orѲ;vő|_-m0vrrouࢼm]";1ߪr;l1 ;orѲ;ĻvѲ;-7;uv_brbm|_;u;];m;u-ࢼomo=|_;;1ovv|;l-@;1|;70|_; Ѳ;r_-m|bѲѲbѲ7Cu;o;u|_;lom|_vĶ;-uv-m77;1-7;v|o1ol;Ľĸv_-ubm]";1࣐r;l11ollmb|ob1;v-Ѵom]vb7;|_ov;o=1ollmb|v|-@-m7ruobm1b-Ѵ]o;uml;m|u;ru;v;m|-ঞ;vķ|_bvu;rou||;ѴѴv|_;v|ouo=|_bvCu;ķ-m7o=|_;1_-ѴѴ;m];vķorrou|mbঞ;vķblr-1|v-m7Ѵ;vvomvѴ;-um;7-v";1࣐r;l11ollmbঞ;v-m7|_;ruobm1b-Ѵ]o;uml;m|=ou];7-m;-rruo-1_=ouѴ-m7Ŋ0-v;7bѴ7Cu;u;1o;uĺm|_;-h;o=-mo|_;u7;-v|-ঞm]bѴ7Cu;v;-vom|_uo]_o|";1;r;l1িѴ଒ ;1bm|_;vll;uo=ƑƏƑƐķ|_;u;bv-1ubঞ1-Ѵm;;7|ob7;mঞ=-m7v_-u;|_;v;Ѵ;vvomv|o]b7;om]obm]-m7=|u;m7b];movŊѴ;7Cu;l-m-];l;m|-m7bѴ7Cu;u;1o;uĺ1ՊՔՓ00oķĺ-m7_-rl-mķĺƑƏƐѶĺļ77u;vvbm]|_;;oul-ѴĹƑƐv|;m|u bv-v|;u-m-];l;m|bmubঞv_oѴl0b-ĺƑ ELEPHANT HILL | LESSONS LEARNEDm|uo71|bom-m7ruof;1|o;ub;&!&! +$ $"-u-_Cuv|b|m;vv;7|_;blr-1|vo=|_; Ѵ;r_-m|bѴѴbѴ7Cu;bm|_;vll;uo=ƑƏƐѶĺ_-7-uub;7bm(-m1o;u=uolv|u-Ѵb-0-u;Ѵ|_u;;;;hv;-uѴb;uķfv|7-v0;=ou;-|_b1h_-;o=vloh;7;v1;m7;7om|_;1b|=uolbѴ7Cu;v0umbm]|_uo]_o|ĺ-v_;u;|ov|-u|l _ -||_;&mb;uvb|o=ubঞv_oѴl0b-ķ-m7b|_|_;_or;o=0ub7]bm]l0-1h]uom7ŋ-v-v;Ѵ;uv1_oѴ-u-m7ru-1ঞঞom;ubm;1oѴo]-m7vo1b-Ѵv1b;m1;vŋbm|_;1om|;|o=1ollmb|Ŋ0-v;7ŐbѴ7őCu;l-m-];l;m|ĺb;m|_;|o0-1hŊ|oŊ0-1hu;1ou7Ŋ0u;-hbm]Cu;v;-vomvbmķb|-v1Ѵ;-u|ol;|_-||_;u;-v-1ubঞ1-Ѵm;;7|o|u-mv=oul-rruo-1_;v|oCu;-m7=ou;v|l-m-];l;m|-m7=oum7b];mov1ollmbঞ;v|oѴ;-7|_bvruo1;vv|_uo]_o||_;bu|;uub|oub;vĺm-1ooѴѴ-|;]v|7-Y;=uol(-m1o;u|o)bѴѴb-lv-h;ŋouঞmrѴ-m;1ubvbm]Ѵoo;u|_;o-v|om|-bmv-m7Ѵ-m7v1-r;vv_uo7;7bmbѴ7Cu;vloh;ŋ|ofobmlvr;ubvou uĺoub -mb;Ѵv=ou|_;Cm-Ѵ7-vo=&Ľv=ou;v|u=-ѴѴ1-lrĺm|_;Ѵ-v|7-ķ-[;uv-bm]ou]oo70;v|o|_;v|7;m|vķ;flr;7bm-|u1h-m70;]-ml-hbm]ou-vo|_|_uo]_";1࣐r;l1|;uub|ouĺ[;u_ouv7ubbm]ŋ-m7-|ঞl;v];মm]Ѵov|ŋom|_;l-;o=7v|=ou;v|v;ub1;uo-7v-m7|_uo]_-Ѵ-m7v1-r;o=;m7Ѵ;vvv1ou1_;7|u;;vķ;=om7ouv;Ѵ;v0-1hom|_;_b]_-_;-7bm]vo|_|o-u7v-1_;u;;hĺoohbm]o||_;bm7o-v;r-vv;7|_;(bѴѴ-];o=Ѵbm|omķ1-]_||_;Cuv|]Ѵblrv;vo=|_;;7];vo=|_; Ѵ;r_-m|bѴѴbѴ7Cu;ĺ|-vomѴѴ-|;u|_-|u;-Ѵb;7|_;|u;;|;m|o=7;-v|-ঞom_b77;m0;_bm7|_ov;uoѴѴbm]_bѴѴvĺ"oom-[;uķ;om1;-]-bm|um;7o@|_;_b]_--m7l-7;ou-r|_;v|;;r_bѴѴvo=v-];0uv_-m7or;m]u-vvѴ-m7vĺ ѴѴbm]rom|_;vb7;o=|_;uo-7ķ;-Ѵh;7o|-1uovv|_;ub7];|or|_uo]_0Ѵ-1h;m;7|u;;vŋhb1hbm]r7v|vobѴ-m7-|1_bm]=ou|u;-1_;uov_oѴ;v_;u;|_;Cu;_-70um|o||u;;vķuoo|v-m7-ѴѴŋ|o];|-b;0-1h7om|o-1_;u;;hĺu|_;u0;Ѵoķ0|_;$_olrvom!b;uķ;1oѴ7v;;v_1uo[Ĺ]uom7;uoo= Ѵ;r_-m|bѴѴĺ|-vomѴ|_;m|_-|0;]-m|om7;uv|-m7|_;|u;;|;m|o=|_bvl;]-ŊCu;|_-|oѴ7ķm0;hmomv||ol;-||_;ঞl;ķ1ol;|o7;Cm;louh_;u;bmbm|_;;-uv|o1ol;ĺ;u|_;=oѴѴobm];-uv1omঞm;7|ou;|um|o";1;r;l1িѴ଒ ;1ĹCuv|-v-v|7;m|bm uĺ-ub-mm;]m-1;Ľv;|_mo0o|-m1ouv;ķ0ub;Y-v-1omvѴ|-m|ķ-m7Cm-ѴѴ-v-u;v;-u1_r-u|m;uĺr-|_-|o1om71ঞm]|_bvu;v;-u1__-v0;;m-m|_bm]0|7bu;1|ĸl1omm;1ঞomv|o|_bv|;uub|ou-m7b|vr;orѴ;]uobm]ou]-mb1-ѴѴ-v1omঞm;7|oѴbv|;m-m7Ѵ;-umķ-m7|om7;uv|-m7lrѴ-1;-m7ro|;mঞ-Ѵ1om|ub0ঞomv-v-v;Ѵ;uv1_oѴ-uĺ&m7;u|_;]b7-m1;o=l7bvv;u|-ঞom1ollb;;l;l0;uvhrbƕ!om]m-1;-m7 uĺ-ub-mm;]m-1;ķ-m70bѴ7bm]om;v|-0Ѵbv_;7r-u|m;uv_brv0;|;;m|_;&$u;;Ŋ!bm]-0-m7om-r-u|;buv|-ঞomķ_-;v|7b;7_o";1࣐r;l11ollmbঞ;v-m7|;uub|oub;v-u;u;1o;ubm]=uol|_; Ѵ;r_-m|bѴѴbѴ7Cu;ĺ$_uo]_o||_bvruo1;vvŋ=uolvbমm]bmoml;;ঞm]vo=|_; Ѵ;r_-m|bѴѴbѴ7Cu;u;1o;u-m7buv|-ঞomv|-0Ѵ;vķ|ovrrouঞm]"!""ruof;1|vķ|ovr;m7bm]vll;uvbm|_;C;Ѵ7b|_om-r-u|;v|-@lomb|oubm]m7;uv|ourѴ-m|u;1o;uŋ_-;Ѵooh;7|o|_;v;1ollmb|r-u|m;uv|om7;uv|-m7_o1oѴѴ-0ou-ঞ;u;v;-u1_1-m_;Ѵr-7-m1;";1࣐r;l1v|;-u7v_br]o-Ѵvĺ)b|_r;ulbvvbom=uol|_;";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|Ľvo-u7o= bu;1|ouvķ;;l0-uh;7om|_bvruof;1||o|;ѴѴ|_;v|ouo=|_bvCu;-m7b|vblr-1|vķ-m7|o1omঞm;|o-7o1-|;=ou";1࣐r;l1Ѵ;-7;uv_brbmŐbѴ7őCu;l-m-];l;m|ĺ_-um-l;bv_-uo_mķ-m7-l=uol|_;"|Ľ࢙|Ľbl11ollmb|o=$v-Ѵŝ-Ѵ_ĺ=-lbѴ-v7bu;1|Ѵ-@;1|;70|_; Ѵ;r_-m|bѴѴbѴ7Cu;Ĺ0o|_7ubm]|_;Cu;ķ-m70|_;Yoo7bm]|_-|1-l;-[;uĺm|_-|vll;uo=ƑƏƐƕķ-vru;]m-m|b|_lom];v|7-]_|;uĺ)_;m|_;Cu;Cuv|v|-u|;7ķ;_-70;;m|u-;ѴѴbm]|ov_1uo[=uolou_ol;bm-u0Ѵ;-momŐom;o=$vĽhĽ-Ѵ-buv|-ঞomĽvu;v;u;vķ_;u;;u;vb7;ő|ou;m;oubmvu-m1;=ououƒ$! &$ ! $( !( );_b1Ѵ;ĺ);moঞ1;7|_;Cu;0||_o]_||_-|b|oѴ70;r|o|voom;uu-|_;u|_-mѴ-|;uĺ|_;m;1oѴ7mo|];||ov_1uo[ķ-m7|_;]-vv|-ঞomrlrv;u;1Ѵov;77;|omoro;uķ;7;1b7;7|o|u-;Ѵ|o|_;b]"h-v"|-ঞom|o]-vrĺ||_;]-vv|-ঞomķ;7;1b7;7|_-|;;u;|_-|1Ѵov;|o-lѴoorvķ-m7;l--v;ѴѴ]o-m70oubmvu-m1;bm-lѴoorvĺm|_;-|_;u;ķ|_;_b]_--vv_|7omĺ);;u;orঞlbvঞ1|_-|;;u|_bm]-v]obm]|o0;oh--m7|_;_b]_-oѴ70;or;m;7voom;u|_-mѴ-|;uĺ);;u;uom]ĺ=-ѴѴ|_;7-v=ouou|_u;;|;;m-];uv|o7;1b7;|ov|-_ol;ķ;;m7;7rv|u-m7;7b|_morѴ-1;|ov|--v-lѴoorv-m7;uub_-70;;m=ѴѴ0ooh;70|_;l-m;-1;;vĺ);;u;;u=ou|m-|;|_-|;;u;-0Ѵ;|oCm7-rѴ-1;|o0mh;u7om=ou|_;mb]_|-m7o|_;u=-lbѴ;u;-0Ѵ;|o1ol;-m7rb1hr|_;hb7vĺ$_;mķom]v|Ƒķ;;u;v77;mѴ;-1-|;7=uol-u0Ѵ;-momĺѴѴb7--v0oumom]v|ƒķƑƏƐƕĺ ;m|_o]_;;u;v|-bm]1Ѵov;u|o|_;_ovrb|-Ѵķb|u;l-bm;7-_b]_Ŋv|u;vvvb|-ঞom0;1-v;=;Ѵ|;7b7mo|_-;|_;orrou|mb||o]o_ol;ĺu=-lbѴvr;m||_;Cuv|1orѴ;o=;;hv-[;uѴѴb7--v0oumbm|_;_ovrb|-Ѵ-m7_o|;ѴbmbѴѴoo;|ĺ$_;=oѴѴobm];-uķbm|_;vll;uo=ƑƏƐѶķou=-lbѴ7;1b7;7|o|-h;-|ubr|o-lѴoorv|o]o-m71_;1ho||_;ļo|b]_|bm|_;b|Ľ1-uv_o;;m|ĺ)_bѴ;;;u;;mfobm]|_;=;vঞb|ķ;;u;moঞC;7|_-||_;_b]_-_ol;-v1Ѵov;77;|olѴঞrѴ;Yoo7v|_uo]_o|b]_-Ɛ-m7|_;ƖƖou|_ĺm1;-]-bmķ;;u;v|u-m7;7om|_;uom]vb7;ĺ$o;-uvѴ-|;uķbm";r|;l0;uo=ƑƏƑƏķfobm;7|_;";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|-v|_;m-|u-Ѵu;vou1;1ollmb|1oou7bm-|ouĺ_-;0;;m=ou|m-|;|o0;ouhbm]b|_"-u-_ b1hvomŊoѴ;om|_bvļѴ;vvomvѴ;-um;7Ľruof;1|ĺ);_-;Ѵbv|;m;7|ol-mr;orѴ;Ľvv|oub;vom_o|_;ƑƏƐƕ Ѵ;r_-m|bѴѴbѴ7Cu;blr-1|;7|_;buѴb;vķ=uol|_;-h;o=|_;Cu;|o7ubm]|_;Cu;-m7rov|ŊCu;;@ou|vĺ|bv-m7_-v0;;m-rѴ;-vu;ouhbm]=ou|_;"!""ĺ|bv-l-bm]|ov;;|_;1oѴѴ-0ou-ঞ;;@ou|01ollmbঞ;v=ou|_;u;_-0bѴb|-ঞom-m7u;1o;uo=|_;Ѵ-m7ĺ ! $( !( )$_bvruof;1|-blv|o7o1l;m|0o|_";1࣐r;l11ollmb|-m7ruobm1b-Ѵ]o;uml;m|-];m1;r;ub;m1;vo=|_;ƑƏƐƕ Ѵ;r_-m|bѴѴbѴ7Cu;-m7|_;v0v;t;m|fobm|Ѵ;-7;uv_br-rruo-1_|obѴ7Cu;u;1o;uĺ$_bvCu;7bu;1|Ѵblr-1|;7|_;|u-7bঞom-Ѵ|;uub|oub;vo=;b]_|o=|_;v;;m|;;m1om|;lrou-u1ollmbঞ;vb|_bm|_;";1࣐r;l1-ঞomĹ"|଒ |࣐vŐom-r-u|;buv|-ঞomőĸѴ;mѴѴ;m;Ľ|;mŐb]_-ubuv|-ঞomőĸ"hझ|v;v|;mŐ"h;;|1_;v|mm7b-m-m7őĸ"ঞѴĽtņ ;ѴѴঠtĽ|Ő)_bvr;ubm] bm;vņѴbm|omm7b-m-m7őĸ"|v;1;lĽ1*];|Ľ|;lbuv|-ঞomĸ$hĽ;lѴিrv|;";1࣐r;l1buv|-ঞomĸ$vĽhĽ-Ѵ-buv|-ঞomĸ-m7$vtĽ;v1;mĽŐ-mbl-h;m7b-m-m7őĺv|_bvu;rou|7;v1ub0;vķ|_;v;1ollmbঞ;vv0v;t;m|Ѵr-u|m;u;7b|_|_;ruobm1b-Ѵ]o;uml;m|ķ;v|-0Ѵbv_bm]|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴŐő|ofobm|ѴѴ;-7bѴ7Cu;u;1o;u-1uovv|_;bu|;uub|oub;vĺum;7_bѲѲvb7;v-0o;-1_;u;;hbmƏƍƎѴĸ _o|o1u;7b|ث&$u;;ňubm]Ѳ-0Ɠ ELEPHANT HILL | LESSONS LEARNED$_bvu;rou|o@;uv-mbmŊ7;r|_;-lbm-ঞomo=|_;7ub;uv=ou|_bvm;-rruo-1_ķ|_;1_-ѴѴ;m];v-m7Ѵ;vvomvѴ;-um;7ķ7b;uv;r;uvr;1ঞ;vomļv11;vvĽ-m7bvbomv=ouom]obm]1oѴѴ-0ou-ঞombmu;1o;uķu;v|ou-ঞom-m7v|;-u7v_br|_uo]_o|";1;r;l1িѴ଒ ;1ĺ"r;1bC1-ѴѴķ|_bvu;rou|ruob7;vbmvb]_|v-m71-ѴѴv |o-1ঞom|oĹ Ǌ ruob7;roѴb1l-h;uvķruobm1b-Ѵ]o;uml;m|-m7Cu;ņ;l;u];m1l-m-];l;m|-];m1v|-@b|_-7;;r;um7;uv|-m7bm]o=|_;blr-1|vo=|_bvCu;om";1࣐r;l11ollmbঞ;v-m7|;uub|oub;vķ-m7o=|_;1-r-1b|-m7;r;uঞv;b|_bm";1࣐r;l11ollmbঞ;v|oѴ;-7bѴ7Cu;ru;r-u;7m;vvķu;vromv;-m7u;1o;uĸ Ǌ ruolo|;lou;l;-mbm]=Ѵm7b];mov;m]-];l;m|-m71oѴѴ-0ou-ঞombmŐbѴ7őCu;l-m-];l;m|ĸ Ǌ -77u;vvr;uvbv|;m|1-r-1b|ķ|uv|-m7bmvঞ|ঞom-Ѵ0-uub;uv|om7b];movѴ;-7;uv_brbmbѴ7Cu;u;vromv;ĸ Ǌ bm=oulom]obm]-m7=|u;rѴ-mmbm]-m7blrѴ;l;m|-ঞomo=fobm|Ѵ-m7Ŋ0-v;7u;1o;u;@ou|vĸ-m7 Ǌ -7-m1;";1࣐r;l1]o-Ѵv=ou|_;v|;-u7v_br -m7u;v|ou-ঞomo=Cu;Ŋ-@;1|;7-m7 Cu;Ŋ-7-r|;7|;uub|oub;vĺ-mo=|_;Cm7bm]v-m7u;1oll;m7-ঞomvo|Ѵbm;7bm|_bvu;rou|-rrѴlou;0uo-7Ѵ|_uo]_o|ubঞv_oѴl0b-ķ-m-7--m7o|_;uv;Ѵ;uŊ1oѴomb-Ѵfubv7b1ঞomv-uom7|_;ouѴ7|_-|-u;vblbѴ-uѴ=-1bm]|_;7-Ѵ1_-ѴѴ;m];vo=lbঞ]-ঞm]-m7-7-rঞm]|obm1u;-vbm]bѴ7Cu;ubvh-m7l;-mbm]=ѴѴ-7-m1bm]u;1om1bѴb-ঞomb|_m7b];movr;orѴ;vĺu|_;uķ0v_-ubm]|_;ob1;vo=";1࣐r;l1v|-@ķѴ;-7;uv_br-m71ollmb|l;l0;uv-Ѵom]vb7;ruobm1b-Ѵ]o;uml;m|v|-@ķ-v;ѴѴ-vr_o|ovo=0o|_r;orѴ;-m7rѴ-1;ķ;_or;|ol-h;|_bv;r;ub;m1;o=blrѴ;l;mঞm]1oѴѴ-0ou-ঞ;bѴ7Cu;u;1o;ubvb0Ѵ;-m7l;-mbm]=Ѵ|o-0uo-7;u-7b;m1;ķ-v-rѴ-1;Ŋ0-v;7;-lrѴ;o=1om|;lrou-um7b];movѴ;-7;uv_brbmbѴ7Cu;l-m-];l;m|ķu;v|ou-ঞom-m7Ѵ-m7Ŋ0-v;7u;1o;uĺ;|_o7oѴo]$_bvu;v;-u1_-v7;vb]m;7b|_bmr|=uol|_;";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|ĽvŐ"!""őbuv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;ķ_b1_1olrubv;vm-|u-Ѵu;vou1;-m71Ѵ|u-Ѵ_;ub|-];v|-@=uol|_;;b]_|";1࣐r;l11ollmbঞ;vblr-1|;70|_; Ѵ;r_-m|bѴѴbѴ7Cu;ķ-v;ѴѴ-vh;1om|-1|vb|_bm|_;bmbv|uo=ou;v|vķ-m7vķ-|u-Ѵ!;vou1;r;u-ঞomv-m7!u-Ѵ ;;Ѵorl;m|Ő!! őĺ$_bvbmoѴ;7Ĺ• |ov1orbm]l;;ঞm]vb|_u;ru;v;m|-ঞ;vo=|_;"!""buv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;bmm;-m7ѴƑƏƑƏ|o7;|;ulbm;ruof;1|-rruo-1_-m7l;|_o7vŐbm1Ѵ7bm]b7;mঞC1-ঞomo=h;|orb1vņ|_;l;vőĸ• 7bv1vvbomvb|_v|-@=uol!! u;]-u7bm]ruof;1|o0f;1ঞ;vĸ-m7• u;]Ѵ-ur7-|;v-m71_;1hbmv-|lom|_Ѵ"!""buv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;l;;ঞm]vķbm1Ѵ7bm]|ou;b;ru;Ѵblbm-u|_;l;v-m7u;1oll;m7-ঞomvĺuol1|o0;uƑƏƑƏ|_uo]_|o|_;vll;uo=ƑƏƑƐ;1om71|;7ƓѶbm|;ub;vb|_ƔƓh;r-uঞ1br-m|vŐ-m7|o-Ѵblb|;7;|;m|ķ;|;um-Ѵv|-h;_oѴ7;uvőbm|_; Ѵ;r_-m|bѴѴbѴ7Cu;u;vromv;-m7u;1o;uruo1;vv;vĹ• ";1࣐r;l1;Ѵ;1|;7Ѵ;-7;uv_brŐhhrbƕ-m7om1bѴouvőŐmƷƒőĸ• -|u-Ѵu;vou1;ņv|;-u7v_br-m71Ѵ|u-Ѵ_;ub|-];v|-@Ő0o|_m7b];mov-m7momŊm7b];movő=uolC;"!""l;l0;u";1࣐r;l11ollmbঞ;vƑŐmƷƐѶőĸ• "|-@=uol|_;ruobm1b-Ѵ-|u-Ѵ!;vou1; bv|ub1|v-m7!;]bomvŐ bv|ub1|o=$_olrvom!b;uvķ $!ĸ bv|ub1|o=ƐƏƏbѴ;ov;ķ ĸ-m7$_olrvomh-m-]-m-|u-Ѵ!;vou1;!;]bomőŐmƷƐƓőĸ• )bѴ7Cu;";ub1;Ő)"őv|-@Ő bu;1|ouvķv|-@=uol|_;-lѴoorvbu;;m|u;ķ-lѴoorvbu;,om;-m7ƐƏƏbѴ;ov;bu;,om;ķ-m7u;_-0bѴb|-ঞomvr;ubvouvőŐmƷѶőĸƑՊՔՓom-r-u|;buv|-ঞomĸb]_-ubuv|-ঞomĸ"h;;|1_;v|mm7b-m-m7ĸ)_bvr;ubm] bm;vņѴbm|omm7b-m-m7ĸ-m7"|v;1;lĽ1*];|Ľ|;lbuv|-ঞomƔ$! &$ ! $( !( )• l;u];m1-m-];l;m|Ő őv|-@ŐmƷƒőĸ• -m;lrѴo;;=uol|_;buv|-ঞomv l;u];m1";ub1;v"o1b;|Ő ""őŐmƷƐőĸ• -;"o|_)-Ѵ;vŐv|u-Ѵb-mő!u-Ѵbu;";ub1;Cu;C]_|;u_o-v7;rѴo;7om Ѵ;r_-m|bѴѴŐmƷƐőĸ-m7• u;ru;v;m|-ঞ;vo=h;v|-h;_oѴ7;u]uorvŐ=ou;v|bm7v|uѴb1;mv;;vķ=ou;v|u1omvѴ|-m|v-m7Ѵo1-Ѵu-m1_;uvőŐmƷѵőĺ=|_;ruobm1b-Ѵ]o;uml;m|ķCu;-];m1Ő;1Ѵ7bm] ""őķ-m7v|-h;_oѴ7;uu;ru;v;m|-ঞ;vbm|;ub;;7ķmom;v;Ѵ=Ŋb7;mঞC;7-vm7b];movĺ=ѴѴѴbv|o=|_;bm|;ub;;;v_o1_ov;|o0;m-l;7bm|_bvu;rou|bvbm1Ѵ7;7bmrr;m7bƐĺ ;|o|_;ob7ŊƐƖr-m7;lb1|_;l-foub|o=bm|;ub;v;u;1om71|;7bu|-ѴѴķo;u,oolour_om;ĺ"ol;bm|;ub;v1om71|;7bmvll;uƑƏƑƐ|oohrѴ-1;bmr;uvom-|bm|;ub;;;vĽ_ol;vĺm|;ub;vu-m];70;|;;m-rruobl-|;ѴƑƏlbm|;v-m7ƒ_ouvƐƔlbm|;vķb|_|_;l-foub|0;|;;mƐ_ou-m7Ɛ_ouƒƏlbm|;vĺ$_;bm|;ub;v1o;u;7|orb1vv1_-v;r;ub;m1;vo=|_;ƑƏƐƕbѴ7Cu;vķbm1Ѵ7bm]rov|ŊbѴ7Cu;blr-1|vĸ-];m1-m71ollmb|bѴ7Cu;u;vromv;|o Ѵ;r_-m|bѴѴĸruboubঞ;v=ouu;v|ou-ঞom-m7u;1o;uĸ;v|-0Ѵbv_l;m|o=|_;fobm|u;1o;uruo1;vvĸbmoѴ;l;m|bmu;1o;u-1ঞbঞ;vĸb;vomv11;vvo=|_;v;bmbঞ-ঞ;vĸ-m7r;u1;b;71_-ѴѴ;m];v-m7orrou|mbঞ;v=oublruobm]buv|-ঞom1oѴѴ-0ou-ঞom-m7;m]-];l;m|bmbѴ7Cu;l-m-];l;m|ĺ$_;v;bm|;ub;v;u;u;1ou7;7-m7|_;m|u-mv1ub0;7ķ-m7|u-mv1ubr|vv_-u;7b|_bm|;ub;;;v=ouu;b;ĺ);v;7boƐƑt-Ѵb|-ঞ;7-|--m-Ѵvbvvo[-u;|o-m-Ѵ;|_;v;bm|;ub;v-m7b7;mঞ=h;|_;l;vķl;vv-];v-m7u;1oll;m7-ঞomvķ-v;ѴѴ-v|_;vrrouঞm]to|;vru;v;m|;7bm|_bvu;rou|ĺ$_bvu;rou|-Ѵvo7u-vomo0v;u-ঞom-m7r-uঞ1br-ঞombm"!""l;;ঞm]vķrѴ-mmbm]v;vvbomv-m7ruof;1|-1ঞbঞ;v0;|;;mƑƏƐƖ-m7ƑƏƑƐĺ$_bvbmoѴ;7r-uঞ1br-ঞm]bml;;ঞm]vo=|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴķobm|$;1_mb1-Ѵollb;;ķbuv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;-m7oѴѴ-0ou-ঞ;omb|oubm]v0Ŋ1ollb;;ĸ"!""o-u7-m7v|u-|;]b1rѴ-mmbm]l;;ঞm]vĸ1ollmb|;m]-];l;m|v;vvbomvĸ-m7C;Ѵ7vu;vĺm-77bঞomķ;u;b;;7lbm|;vo= Ѵ;r_-m|bѴѴbѴ7Cu;u;1o;ul;;ঞm]v7-ঞm]0-1h|o|_;Cuv|l;;ঞm]bm1|o0;uƑƏƐƕķ-v;ѴѴ-vo|_;uu;Ѵ;-m|bm=oul-ঞomv1_-vroѴbঞ1-Ѵ-m7v|-h;_oѴ7;u1ollmb1-ঞomv-m7u;1o;uņl-m-];l;m|7o1l;m|vĺbm-ѴѴķ;_-;7u-mrom7bv1vvbomvb|_om-r-u|;buv|-ঞoml;l0;uv-m7C;Ѵ7v|-@_;Ѵ77ubm]1oѴѴ-0ou-ঞ;C;Ѵ7ouhom Ѵ;r_-m|bѴѴ|_uo]_o||_;vll;uo=ƑƏƑƐĺmѴƑƏƑƐķbm|_;lb7v|o=-mo|_;u7;-v|-ঞm]bѴ7Cu;v;-vomblr-1ঞm]";1;r;l1িѴ଒ ;1ķ=oul;uhrbƕ!om]m-1;=uol"h;;|1_;v|mm7b-m-m71om71|;7-v;ub;vo=bm|;ub;vb|_"h;;|1_;v|mѴ;-7;uv_br-m7v|-@ķ-v;ѴѴ-v)"v|-@ķ|o7o1l;m|"h;;|1_;v|mĽvu;vromv;|o|_;"r-uhv-h;bѴ7Cu;-m7|_;1oѴѴ-0ou-ঞom0;|;;m"h;;|1_;v|m-m7)"|_-|=oѴѴo;7ĺ$_;v;bm|;ub;u;1ou7bm]v;u;v_-u;7b|_v-m7bm=oul|_;7bv1vvbomo=Ѵ;vvomvѴ;-um;7-m71_-m];vvbm1;ƑƏƐƕ7;v1ub0;7bm_-r|;uƐƐĺ$_;to|;v_;u;-u;rubl-ubѴ;1;ur|v=uol|_;v;bm|;ub;vķb|_-77bঞom-Ѵ|;|7u-m=uoll;;ঞm]lbm|;vĺ"ol;r-uঞ1br-m|v_-;-vh;7v|ov;|_;bum-l;v-m7ņourovbঞomvķ_bѴ;o|_;uvru;=;u|ou;l-bm-momlovĺ)_;mtoঞm]-r-uঞ1br-m|=ou|_;Cuv|ঞl;;v;|_;bum-l;-m7=ѴѴrovbঞomঞ|Ѵ;Őb=|_;1_ov;|o0;b7;mঞC;7őĺ"0v;t;m|Ѵķ;vblrѴbm1Ѵ7;|_;bum-l;-m7-LѴb-ঞomu;Ѵ;-m||o|_;burovbঞomĺ);_-;ouh;7b|_r-uঞ1br-m|v|o-7fv||_;buto|;vb=u;t;v|;7ķ-m7|o;mvu;;_-;-11u-|;Ѵ1-r|u;7|_;bubm|;mঞomvĺmvol;1-v;vķ;_-;vঞ|1_;7|o];|_;ubm|;ub;;1;ur|v=uol-vbm]Ѵ;bm|;ub;ķouu;lo;7u;r;ঞঞ;Ѵ-m]-];ķ|o0;v|;ru;vv|_;bub7;-vķ_bѴ;-Ѵvou;l-bmbm]|u;|or-uঞ1br-m|vĽou7v-m7-ob7bm]toঞm]r;orѴ;o|o=1om|;|ĺm-ѴѴ1om|;|vķou-bl_-v0;;m|o1;m|u;m7b];movob1;vŐ-v;ѴѴ-v|_ov;o=r;orѴ;ouhbm]b|_-m7=ou";1࣐r;l11ollmbঞ;vő-v;r||_;v;bm7b-Ѵo];b|_|_;r;uvr;1ঞ;v=uolruobm1b-Ѵ]o;uml;m|ķCu;-];m1b;v-m7o|_;uv|-h;_oѴ7;uvĺѵ ELEPHANT HILL | LESSONS LEARNED$_bvu;rou|7u-vom|_;v;7b;uv;ob1;v|o|;ѴѴ|_;v|ouo=|_; Ѵ;r_-m|bѴѴbѴ7Cu;-m7v0v;t;m|bѴ7Cu;u;1o;uĺ|bvblrou|-m||o-1hmoѴ;7];|_;7b;uvb|o=r;uvr;1ঞ;vb|_bm-m70;|;;m|_;";1࣐r;l11ollmbঞ;vŐ-v;ѴѴ-vruobm1b-Ѵ-];m1b;vņfubv7b1ঞomvő_o|oohr-u|bm|_bvruof;1|ķ-m7|omo|;|_-||_bvu;rou|bvmo|bm|;m7;7|ovr;-h=ou|_;";1࣐r;l1-ঞom-v-_oѴ;ĺmv|;-7ķ|_;7b;uv;b;vru;v;m|;7bm|_bvu;rou|-u;|_ov;v_-u;7b|_v0h;bm7bb7-Ѵv_oķbm-ubov-vķu;ru;v;m|;7|_;bu1ollmbঞ;vou|_;ruobm1b-Ѵ]o;uml;m||_uo]_|_;bubmoѴ;l;m|bm|_;ruo1;vvo= Ѵ;r_-m|bѴѴbѴ7Cu;u;vromv;-m7u;1o;uĺ$_;Cm7bm]vo=|_bvu;rou|;u;u;b;;70|_;"!""o-u7o= bu;1|ouvom";r|;l0;uƑƓķƑƏƑƐ-m7|_;u;rou|-v-rruo;70|_;"!""buv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;om1|o0;uƕķƑƏƑƐĺ;ub;o=|_bvu;rou|$_bvu;rou|bvub;m=ou7b;uv;-7b;m1;vķbm1Ѵ7bm]";1࣐r;l11ollmb|l;l0;uvĸo|_;um7b];mov-ঞomv-m7ou]-mb-ঞomvĸCu;-m7;l;u];m1l-m-];l;m|-];m1b;vĸ-m7o|_;uruobm1b-Ѵ-m7=;7;u-Ѵ]o;uml;m|roѴb1l-h;uv-m7v|-@ĺoѴѴobm]|_bvbm|uo71ঞomķ|_;v|ouo=|_; Ѵ;r_-m|bѴѴbѴ7Cu;-m7v0v;t;m|u;1o;u bv|oѴ7bm=ou -u|vĹ Ǌ -u|Ɛļ$_; Ѵ;r_-m|bѴѴbѴ7Cu;ĽŐ_-r|;uvƐŋƓőĹ|_;ƑƏƐƕbѴ7Cu;vbmķ|_;;r;ub;m1;v-m7u;vromv;vo=";1࣐r;l11ollmbঞ;v-m7]o;uml;m|-];m1b;vķ-m7blr-1|v|o";1࣐r;l11ollmbঞ;v-m7|;uub|oub;v Ǌ -u|Ƒļ$_;ruo1;vv=oufobm|bѴ7Cu;u;1o;uĽŐ_-r|;uvƔŋƕőĹ7ub;uv=ou1oѴѴ-0ou-ঞomķm;]oঞ-ঞm]|_;v1or;-m7ruo1;vv=oufobm|u;1o;uķ-m7-mvll-uo=Ѵ-m7Ŋ0-v;7u;1o;u-1ঞbঞ;v-m7o|1ol;v Ǌ -u|ƒļ!;Y;1ঞomvomļv11;vvĽ-m7Ѵ;vvomvѴ;-um;7ĽŐ_-r|;uvѶŋƐƏőĹu;Y;1ঞomvomv11;vv;vķv|u;m]|_vķ1_-ѴѴ;m];v-m7mu;voѴ;7bvv;v Ǌ -u|Ɠļ;om7 Ѵ;r_-m|bѴѴĽŐ_-r|;uvƐƐŋƐƒőĹr;uvbv|;m|0-uub;uv-m7ruboubঞ;v=ou-7-m1bm];t-Ѵr-u|m;uv_brv-m7buv|-ঞomvѴ;-7;uv_brbmbѴ7Cu;l-m-];l;m|ķ-m7";1࣐r;l1bvbomv=ouu;1o;uķu;v|ou-ঞom-m7v|;-u7v_br0;om7 Ѵ;r_-m|bѴѴ Ǌ "ll-uo=Cm7bm]v-m7u;1oll;m7-ঞomv -1_ -u|1olrubv;v0;|;;m|_u;;-m7=ou1_-r|;uv|_-|1om|-bmbm|;ub;;1;ur|v-m77bv1vvbomo=;;m|vķ|_;l;v-m7Cm7bm]vĺ||_;;m7o=;-1__-r|;uķ;_b]_Ѵb]_|h;Cm7bm]vĺ$_;u;rou|1om1Ѵ7;vb|_-vll-uo=|_;v;Cm7bm]v-Ѵom]vb7;1-ѴѴv|o-1ঞom=ouvrrouঞm]";1࣐r;l1ŋ-m7buv|-ঞomvlou;0uo-7ѴŋѴ;-7;uv_br-m7;m]-];l;m|-1uovvbѴ7Cu;ru;r-u;7m;vvķu;vromv;-m7u;1o;uĺo|;Ĺbm|_bvu;rou|;v;|_;|;ulvļ";1࣐r;l1buv|-ঞomŐvőĽ-m7ļ";1࣐r;l11ollmb|ņb;vĽbm|;u1_-m];-0Ѵĺm7obm]vo;-u;u;=;uubm]|oļbuv|-ঞomĽ-vom;o=|_;|_u;;7bvঞm1|m7b];mov]uorvu;1o]mb;70|_;omvঞ|ঞomo=-m-7-Ő-Ѵom]b|_࣐ঞv-m7mb|ő-m7|_;=-1||_-|buv|-ঞomv;Ѵ;1|;7ļ0-m71om1bѴvĽ-u;-u;1o]mb;7Ѵ;;Ѵo=]o;uml;m|b|_bm-m-7--m7l-h;7;1bvbomv|_-|-@;1||_;bu1ollmbঞ;vĺ||_;v-l;ঞl;ķ|_;|;ulļ";1࣐r;l11ollmb|ņb;vĽbvo[;mru;=;uu;7-m7u;=;uv|o|_;_bv|oub1-Ѵ-m71om|;lrou-u1ollmbঞ;vo=|_;";1࣐r;l1-ঞom|_-|mo1omvঞ||;ļbuv|-ঞomvĽĺ _o|o1u;7b|ث"-u-_ b1hvomňoѲ;ƕ$! &$ ! $( !( )TIMELINE OF KEY EVENTS&+ѵ Ѵ;r_-m|bѴѴbѴ7Cu; Cuv|u;rou|;7 &+ŋ" $ ! 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!;]bomvķ bv|ub1|v-m7)"ĺ$_;$-v;v|-0Ѵbv_;7|ol-h;u;1oll;m7-ঞomv-m7ruob7;|;1_mb1-Ѵ;r;uঞv;|obm=oulor;u-ঞom-ѴrѴ-mmbm]-m7blrѴ;l;m|-ঞomo=bѴ7Cu;u;1o;u-1uovv|_; Ѵ;r_-m|bѴѴbѴ7Cu;-u;-ĺ ";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|Ő"!""ő$_;"!""bv-mbm1ourou-|;7vo1b;|=om7;7bmƑƏƐƖ0|_;;b]_|";1࣐r;l1buv|-ঞomv7bu;1|Ѵblr-1|;70|_; Ѵ;r_-m|bѴѴbѴ7Cu;ĺmbঞ-ѴѴ;v|-0Ѵbv_;7|ou;1;b;-m7l-m-];bѴ7Cu;u;1o;u=m7bm]ķ|_;"!""1omঞm;v|ovrrou|lomb|oubm]ķu;v|ou-ঞom-m7v|;-u7v_brbmbঞ-ঞ;v-1uovv|_; Ѵ;r_-m|bѴѴbѴ7Cu;-u;--m7lou;0uo-7Ѵ|_uo]_o|";1;r;l1িѴ଒ ;1|_uo]_-11;vvbm]=m7bm]ķ1oou7bm-ঞm]1oѴѴ-0ou-ঞ;ruof;1|v-m7=-1bѴb|-ঞm]r-u|m;uv_brvb|_ruobm1b-Ѵ-m7=;7;u-Ѵ-];m1b;v-m7;|;um-Ѵv|-h;_oѴ7;uvĺ$_;"!""bv]b7;70-o-u7o= bu;1|ouv1olrubvbm];Ѵ;1|;7_b;=voumolbm-|;7u;ru;v;m|-ঞ;vo=l;l0;u1ollmbঞ;vķ-m7|_;buv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;1olrubvbm]";1࣐r;l1m-|u-Ѵu;vou1;-m71Ѵ|u-Ѵ_;ub|-];v|-@ĺƖ$! &$ ! $( !( )bmbv|uo=ou;v|vķ-m7vķ-|u-Ѵ!;vou1;r;u-ঞomv-m7!u-Ѵ ;;Ѵorl;m|Ő!! ő$_;bmbv|uo=ou;v|vķ-m7vķ-|u-Ѵ!;vou1;r;u-ঞomv-m7!u-Ѵ ;;Ѵorl;m|Ő!! őbvu;vromvb0Ѵ;Őm7;uuomѴ;]bvѴ-ঞomő=ou|_;v|;-u7v_bro=ruobm1b-ѴļuomĽѴ-m7ķbm1Ѵ7bm]|_;l-m-];l;m|o==ou;v|vķbѴ7Ѵb=;ķ-|;u-m7o|_;uѴ-m7Ŋ0-v;7u;vou1;vĺ$_bvbm1Ѵ7;vl-m-];l;m|o=u;vou1;|;mu;vŐ;ĺ]ĺķ=ou;v|ķu-m];ő-m7-|_oubbm]-vvo1b-|;7ub]_|vŐ;ĺ]ĺķ|o_-u;v|ঞl0;uou]u-;1-Ѵ;őomuomѴ-m7ĺ!! 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ő--bѴ-0Ѵ;=oubll;7b-|;-1ঞ-ঞombmu;vromv;|o-m;l;u];m1ou7bv-v|;uĺ ruob7;v1oou7bm-ঞomvrrou||oѴo1-Ѵ]o;uml;m|v-m7buv|-ঞomv7ubm];l;u];m1b;vv1_-vbѴ7Cu;|_uo]_-77bঞom-Ѵ-1ঞbঞ;vbm1Ѵ7bm]|_uo]_ƑƓņƕ;l;u];m11oou7bm-ঞom1;m|u;vĸ1oou7bm-ঞomo=oѴm|;;uou|;1_mb1-Ѵvrrou|vĸ1oou7bm-ঞomo=;l;u];m1vrrou|v;ub1;vĸ7bvv;lbm-ঞomo=-umbm]-m7-Ѵ;u|1ollmb1-ঞomvĸ-m7=-1bѴb|-ঞm]u;bl0uv;l;m|o=;l;u];m1u;vromv;;r;mv;1Ѵ-blvĺ buv|-ঞomv l;u];m1";ub1;v"o1b;|Ő ""ő ""bv-mbm1ourou-|;7vo1b;|;v|-0Ѵbv_;7|o-vvbv|buv|-ঞomvbm|_uo]_;l;u];m1rѴ-mmbm]ķ|u-bmbm]ķu;vromv;-m7u;1o;uĸCu;|u-bmbm]ķ;71-ঞom-m7ru;;mঞomĸ=ou;v|=;Ѵ-m7bѴ7Cu;l-m-];l;m|ĸ-m7Ѵ;-7;uv_br-m71oѴѴ-0ou-ঞ;u;Ѵ-ঞomv_brvĺ ""Ľv|_u;;1ou;ruo]u-l-u;-v-u;ƐőCu;v;ub1;vŐ|u-bmbm]ķ1-r-1b|0bѴ7bm]-m7u;vou1;v|ovrrou|buv|-ঞomvCu;ruo|;1ঞom-m7ru;r-u;7m;vvőĸƑő=ou;v|=;Ѵl-m-];l;m|Őouhbm]b|_buv|-ঞom1ollmbঞ;v-m7ruobm1b-Ѵ-m7=;7;u-Ѵ-];m1b;v|ovrrou|-11;vv|o=m7bm]=ou=;Ѵvlbঞ]-ঞom-m7o|_;ubѴ7Cu;ru;;mঞom-1ঞbঞ;vķv1_-vbu;"l-u|őĸ-m7ƒő;l;u];m1l-m-];l;m|Őubvh-m-Ѵv;vķvrrou||obuv|-ঞomv7ubm]u;vromv;v|o;l;u];m1;;m|v;ĺ]ĺķ-vѴb-bvomv-m7-7bvouvķ-m7|u-bmbm]őĺ11PART 1$_; Ѵ;r_-m| bѴѴbѴ7=bu;);fv|-|1_;7|_;Cu;|_-|mb]_|Ķ0umr|_;_bѲѲĹ;;mbm|_-|Cuv|mb]_|;;u;-Ѳu;-7=;;Ѳbm]|_;vouuoo=_-|-v_-rr;mbm]|oouѲ-m7 – FORMER KUKPI7 RYAN DAY, BONAPARTE FIRST NATIONƐƑ ELEPHANT HILL | LESSONS LEARNEDCHAPTER 1ļr;u=;1|v|oulĽĹ$_;ƑƏƐƕbѴ7=bu;v;-vom bmub|bv_oѴl0b-$ ƑƏƐƕ) ! 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"$mo|_;uruobm1b-Ѵ]o;uml;m|;lrѴo;;;vroh;|ol;mঞom;7-ļѲ;;Ѳo==uv|u-ࢼomb|_bm]o;uml;m|-uom7ou-0bѲb||o7bu;1|_-|_-rr;mvom|_;Ѳ-m7v1-r;ĽŐvr;1bC1-ѴѴbm|;ulvo==ou;v|u-m7v-Ѵ-];ruo1;vv;v|_-|o[;m=oѴѴoѴ-u];Ŋv1-Ѵ;bѴ7Cu;v-m7o|_;u7bv|u0-m1;vv1_-v0;;|Ѵ;o|0u;-hvő-m7u;1o]mb;7|_;m;;7|oļ7ovol;|_bm]-ѲbѲ;7b@;u;m|Ľ|o-ob7|_;v;;uuouvo=|_;r-v|ĺ$_; Ѵ;r_-m|bѴѴbѴ7Cu;-Ѵvo1|-1uovv|_;|;uub|oub;vo=;b]_|";1࣐r;l11ollmbঞ;vĺo;;uķ|_;-v|l-foub|o=|_;Cu;-v1;m|u;7bmom-r-u|;Ľv|u-7bঞom-Ѵ|;uub|ouĺ$o];|_;ub|_hrbƕ!om]m-1;ķhrbƕ!-m -u;-1_;7o||om;b]_0oubm]";1࣐r;l11ollmbঞ;vķ_ov;|;uub|oub;vŋ|o-ubm]7;]u;;vŋ_-7-ѴѴ0;;m7bu;1|Ѵblr-1|;70|_bvCu;ĺ!om]m-1;7;v1ub0;7|_bvruo1;vvo=0ubm]bm]|_;7b@;u;m|1ollmbঞ;v|o];|_;uķv-bm]Ĺ51ƔŇ$+, ) !ļ);_-7l;;ࢼm]v|oѲooh-|_o;1oѲ77;-Ѳb|_|_; Ѳ;r_-m|bѲѲbѲ7Cu;ĸ);v|-u|;7l;;ࢼm]-m71-ѲѲbm]bm|_;1ollmbࢼ;v=uol"h;;|1_;v|mĶom-r-u|;Ķb]_-uĶѲbm|om-m7 o]u;;h-m7 -bѲbomĸm7-|Cuv|;;u0o7-v|-Ѳhbm]-0o|ĺ;ѲѲĶ;m;;7|_bvfo0Ķou;ĻѲѲ7o|_bvouv;Ѳ;vĶ|_bv1ollmb|Ķ;ĻѲѲ7o|_bvbm|_bv-u;-Ļĸm7v-b7ثĺ;ѲѲĶoѲ7mĻ|b|0;0;;ub=;ouh;7|o];|_;uĴĻĽou!-m -ķ|_bv-v-1ubঞ1-Ѵorrou|mb|Ĺ|ov;|-vb7;|_;0om7-ub;v-m70-uub;uvblrov;7omm7b];mov-ঞomv|_uo]_1oѴomb-ঞom-m7ouh|o];|_;u|oѴ;-7|_;u;1o;u-m7u;v|ou-ঞomo=|_;bu|;uub|oub;vĹļ$_;0b]];v|ruo0Ѳ;lbmm7b-m1om|ubv1oou7bm-ࢼomĸ);1oѲ7_-;lou;1Ѳo|bm_-|;Ļu;7obm]0||_;u;Ļv-Ѳ-v-1oou7bm-ࢼomruo0Ѳ;lĸm7|_-|Ļv-u;vѲ|o=|_;m7b-m1|-m71oѲomb-ࢼomĹ$_;-ouѲ-m7-vvrѲb|rĶ|_;-|_;;Ѳ;1ࢼom11Ѳ;v-u;Ķ_ob|7;Cm;v_-|ou1bࢼ;mv_brbvĶou1ollmbࢼ;v7;-Ѳb|_-Ѳo|o=7b@;u;m|ruo0Ѳ;lvĸ"oo_-;|o1ol;|o];|_;uĶom;-ou-mo|_;uĸm70;1-v;|_;Cu;-vvo1-|-v|uor_b1Ķv--morrou|mb|=ouv|o1ol;|o];|_;u-m7ouh|o];|_;uĸm7_-|;;u;-0Ѳ;|o7o-vhbm7o=v;|-vb7;-m0om7-ub;vou_-|;;u;Ѳv;Ķ;fv|hm;|_-||_bv-v-Ѳm;u-0Ѳ;;1ovv|;lĸ"o;m;;7|oouh|o];|_;uu;]-u7Ѳ;vvĸm7voĶ;fv|hbm7o=Œr-v;vœ;fv|7;1b7;7ĸ);fv|7;1b7;7|_-||_;u;-v-]u;-|;u|_bm]|_-|m;;7;7|o_-rr;m_;u;ĸĽoul-m";1࣐r;l11ollmb|l;l0;uv-m7v|-@;vroh;|oķ1olbm]|o];|_;u-v-0o|lou;|_-m1-r|ubm]|_;orrou|mb|ru;v;m|;70|_;Cu;-m7|_;v_b[bm]roѴbঞ1-Ѵr;m7Ѵl-|0o|_-=;7;u-Ѵ-m7ruobm1b-ѴѴ;;Ѵĸb|-v-m;1;vvb||o_-;|_;buob1;v_;-u7Ĺļ);hm;;_-7|oouh|o];|_;uĶ|o];|-m|_bm]7om;ĸm7|o;;m0;7;-Ѳ|b|_Ķ|_bmhv;ubovѲĸhmob|_|_;=;7vrv_bm]=ou|_;$u|_-m7!;1om1bѲb-ࢼom|_bm]b|u;-ѲѲrv_;7|_;ruobm1; |o7;-Ѳb|_vĶ|_bmh|_-|-vu;-ѲѲ_;Ѳr=ѲĸĽ҄"$ )!$ $ !ķ!!"$$UNDRIP, reconciliation and political change)_bѴ;|_;v1or;-m7v1-Ѵ;o= Ѵ;r_-m|bѴѴb|v;Ѵ=-v7ubbm]m;=oulvo=1oѴѴ-0ou-ঞomb|_bm-m70;|;;m]o;uml;m|v-m71ollmbঞ;vķ|_;ƑƏƐƕbѴ7Cu;v;-vom-Ѵvo1-l;-|-ঞl;_;m0uo-7;uroѴbঞ1-Ѵ1_-m];v-m7bvv;v;u;1om;u]bm]|o7ub;-m;-rruo-1_|oouhbm]b|_m7b];movr;orѴ;vĺmƑƏƐѵķ|_;=;7;u-Ѵb0;u-Ѵ]o;uml;m|oL1b-ѴѴu;lo;7b|vo0f;1|ouv|-|v|o|_;&mb|;7-ࢼomv ;1Ѳ-u-ࢼomom|_;!b]_|vo=m7b];mov ;orѲ;vŐ& ! ő8ķ-Ѵlov|-7;1-7;-[;ub|-v=oul-ѴѴ-7or|;70|_;&;m;u-Ѵvv;l0ѴbmƑƏƏƕĺ$_bv-mmom1;l;m||o-7or|-m7blrѴ;l;m|& ! =oѴѴo;7|_;ƑƏƐƔu;Ѵ;-v;o=|_;Cm-Ѵu;rou|o=|_;$u|_-m7!;1om1bѴb-ঞomollbvvbom9ķ_b1_b7;mঞC;v& ! -v|_;=u-l;ouh=ouu;1om1bѴb-ঞom-1uovv-ѴѴѴ;;Ѵv-m7v;1|ouvo=-m-7b-mvo1b;|ĺ$_;mbm-ƑƏƐƕ_;Ѵ7-ruobm1b-Ѵ;Ѵ;1ঞomķ-m7bmѴƑƏƐƕķ-v|_; Ѵ;r_-m|bѴѴbѴ7Cu;-v0umbm]ķ|_;; ;lo1u-ঞ1 -u|=oul;7]o;uml;m|Ő;m7bm]Ɛѵ;-uvo=b0;u-ѴѴ;-7;uv_brő-m71ollb;7|oblrѴ;l;mঞm]& ! ĺl;uovruobm1b-Ѵv|-@_b]_Ѵb]_|;7|_bv1_-m];bm]o;uml;m|ķ-m7|_;m;l-m7-|;o=blrѴ;l;mঞm]& ! -m7-7-m1bm]u;1om1bѴb-ঞomb|_m7b];movr;orѴ;vķ-v-h;7ub;u=ou1oѴѴ-0ou-ঞm]b|_";1࣐r;l11ollmbঞ;vombѴ7Cu;u;1o;uĹļ)_-|7uo;b|Ĵl;-m|_;0b]];v||_bm]oѲ7v--v|_-||_;u;-v-m-11;r|-m1;o=|_;& ;1Ѳ-u-ࢼomo=!b]_|vb|_bm]o;uml;m||_-|v]];v|;7|_-|;oѲ77o|_bm]v7b@;u;m|ѲĸĽ҄ & )"ķ!! ҄! "&! ş"" "" $!While Secwépemc leaders recognized the orrou|mb|ru;v;m|;70|_;v;roѴbঞ1-Ѵv_b[v-m7u;1ou7Ŋ0u;-hbm]Cu;vķ|_;u;-v-v|uom]v;mv;o==uv|u-ঞom|_-|1_-m];-vomѴrovvb0Ѵ;bm|_;wake of disaster. 8ՊՔՓ&mb|;7-ঞomv ;1Ѵ-u-ঞomom|_;!b]_|vo=m7b];mov ;orѴ;vĺ";r|;l0;uƑƏƏƕĺ9ՊՔՓ$u|_-m7!;1om1bѴb-ঞomollbvvbomo=-m-7-ĺƑƏƐƔĺ)_-|;_-;Ѵ;-um;7Ĺrubm1brѴ;vo=|u|_-m7u;1om1bѴb-ঞomĺ52 ELEPHANT HILLՊŇՊ """ ! mƑƏƐѵķ|_;o;uml;m|o=-m-7-;m7ouv;7|_;&mb|;7-ঞomv ;1Ѵ-u-ঞomom|_;!b]_|vo=m7b];mov ;orѴ;vŐ& ! ő-m71ollb;7|ob|v=ѴѴ-m7;@;1ঞ;blrѴ;l;m|-ঞomĺm ;1;l0;uƑƏƑƏķ|_;o;uml;m|o=-m-7-bm|uo71;7Ѵ;]bvѴ-ঞom|oblrѴ;l;m||_; ;1Ѵ-u-ঞomĺmm;ƑƐķƑƏƑƐķbѴѴŊƐƔķ|_;&mb|;7-ࢼomv ;1Ѳ-u-ࢼomom|_;!b]_|vo=m7b];mov ;orѲ;v1|u;1;b;7!o-Ѵvv;m|ĺ& ! u;1o]mb;v|_;u];m|m;;7|ou;vr;1|-m7ruolo|;|_;ub]_|vo=m7b];movr;orѴ;vķbm1Ѵ7bm]ub]_|v|ov;Ѵ=Ŋ7;|;ulbm-ঞom-m7|o7;|;ulbm;-m77;;Ѵorruboubঞ;v-m7v|u-|;]b;v=ou|_;v;o=|_;buѴ-m7vou|;uub|oub;vĺ$_bvbm_;u;m|Ѵbm1Ѵ7;vruboubঞ;v-m7v|u-|;]b;v=ouѴ-m7Ŋ0-v;7u;1o;u-m7u;v|ou-ঞomĺ-m7Ŋ0-v;7u;1o;ubvbm|;u1omm;1|;7b|_|_;ruo|;1ঞom-m7u;b|-Ѵb-ঞomo=m7b];mov1Ѵ|u;vķ;1omolb;v-m7|;uub|oub;vĺlrѴ;l;m|-ঞomo=& ! 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!& ƕ!+ +ķ !$ !"$$oum]b;-m;ķ|_;m-|b]_-ubuv|-ঞomķb|-vblrou|-m||ovrrou|b]_-uĽvhrbƕ-uuѴ;|1_;u-||_;v;l;;ঞm]v|o;mvu;|_;bu1ollmb|Ľvob1;-v_;-u7Ĺļ)_;m_b;=-uuѲ;|1_;u-v-vh;7|o-;m7|_;l;;ࢼm]b|_|_;ruobm1;-m7)bѲ7Cu;-m7|_;o|_;ubuv|-ࢼom1ollmbࢼ;vĶ;7;Cmb|;Ѳflr;7om0o-u7-m7;u;|_;u;Ĺ];vv|_;0b]];v||_bm]=ouv-vl-hbm]vu;|_-|b]_-uĻvm;;7v-m71om1;umv;u;-77u;vv;7ĸ_-7vol;l;;ࢼm]vb|_vol;o=|_;1ollmb|l;l0;uv-m7|_;bu0b]];v|1om1;um-v|_;blr-1|o=|_;Cu;om|_;v-Ѳlom_-0b|-|-m7|_;bѲ7Ѳb=;Ĺ-m|;7b]_-u|o0;-0Ѳ;|o0;u;ru;v;m|;7-m7|_-||_;buob1;0;_;-u7Ķ-m7|_-||_;bu1om1;umv0;0uo]_||o|_-||-0Ѳ;ĸĽ$_bvb;-v;1_o;70"|;-u|Ѵ;|1_;uķ_o0;1-l;bmoѴ;7|_uo]__bvuoѴ;-vb]_-uĽvl-m-];uo=-u1_-;oѴo]-m71Ѵ|u-Ѵ-m7|u-7bঞom-Ѵ_;ub|-];Ĺļ);-m|;7|_bm]v|o0;7b@;u;m|Ķ0;1-v;Ѳbh;v-b7bm|_;r-v|;;u;|o|-ѲѲb]mou;7ĸm7u;-ѲѲ_-7mov-bmb|Ķ-m7;vࢼѲѲv;;|_;7;-v|-ࢼomo||_;u;mo|omѲ=uol|_;Cu;Ķ0|=uol|_;lC]_ࢼm]|_;Cu;ĸm7;7b7mĻ|-m||_-||o_-rr;m-]-bmĶ;fv||ub;7|orv_=ou-m-1|-Ѳu;1o;urѲ-m-m7|o0;bmoѲ;7bm1u;-ࢼm]|_-|u;1o;urѲ-mĸ|Ļvfv|-ѲѲ|ol-h;|_bm]v0;;uĸĽƔՊՔՔ Ք Ք + "ƔĺƐՊ$_;v1or;-m7v1-Ѵ;o=|_; Ѵ;r_-m|bѴѴbѴ7Cu;ŋ1uovvbm]lѴঞrѴ;ruobm1b-Ѵfubv7b1ঞomv-m7m7b];mov|;uub|oub-Ѵ0om7-ub;vŋ1ol0bm;7b|_0uo-7;uroѴbঞ1-Ѵ1_-m];v-m71ollb|l;m|v|ou;1om1bѴb-ঞom1u;-|;7-bm7oo=orrou|mb|=ou-m;-rruo-1_|ou;1o;u0;|;;m|_; uobm1;o=-m7buv|-ঞomvĺƔĺƑՊ$_;u;bvr;uvbv|;m|=uv|u-ঞom-lom]v|";1࣐r;l11ollmbঞ;v|_-|1_-m];1oѴ7omѴo11u=oѴѴobm]v1_b7;vru;-77;-v|-ঞomĺƔĺƒՊ";1࣐r;l1hhrbƕŐ_b;=vőv|uom]Ѵ-7o1-|;7=ou";1࣐r;l1Ѵ;-7;uv_brbmu;1o;ubm]-m7u;v|oubm]|_;bu|;uub|oub;vbm|_;lom|_v;-uv-m77;1-7;v|o1ol;ĺѴ;;u7;Ѵb;u;7|o u;lb;uo_mou]-mķ-m7|_;v0v;t;m|u;vromv;=uol|_;bmbv|;uo=!! ķruob7;7vrrou|=ou|_bv1oѴѴ-0ou-ঞ;-rruo-1_ĺƔĺƓՊѴѴobm]ঞl;-m7vr-1;=oum7b];movѴ;-7;uv_br-m71ollmb|l;l0;uv|ov_-u;|_;bu;r;ub;m1;v-m7=uv|u-ঞomvo=bѴ7Cu;u;vromv;ķ-m7|o-1hmoѴ;7];|_;vb]mbC1-m|blr-1|vom1ollmbঞ;vķ-v-1ubঞ1-Ѵ;-uѴv|;rbm;v|-0Ѵbv_bm]|uv|-m7or;mm;vv|o1oѴѴ-0ou-ঞomĺ _o|o1u;7b|rĸƒƔث"-u-_ b1hvomňoѲ;ѵƏ ELEPHANT HILLՊŇՊ """ ! CHAPTER 6‘Trying to put it back better’: Negotiating the scope and process for joint wildfire recoveryOVERVIEWm|_;loumbm]o=;0u-uƔķƑƏƐѶķ-[;ulom|_vo=1olbm]|o];|_;u|ov_-u;1om1;umv-m7ruboubঞ;v=ou1oѴѴ-0ou-ঞm]ombѴ7Cu;u;1o;uķ";1࣐r;l1Ѵ;-7;uv_br-m70o|_";1࣐r;l1-m7ruobm1b-Ѵ]o;uml;m|v;mbouv|-@l;||o7bv1vv|_;]o;um-m1;o=|_;;l;u]bm]]o;uml;m|Ŋ|oŊ]o;uml;m|u;1o;uruo1;vvĺ$_;lbm|;vo=|_-|;0u-ul;;ঞm]_b]_Ѵb]_|h;ou7vu-bv;70r-uঞ1br-m|vŐ_obm1Ѵ7;7;Ѵ;1|;7_b;=v-m7om1bѴouv=uol";1࣐r;l1buv|-ঞomvbm1Ѵ7bm]om-r-u|;ķ-mbl-h;-m7"h;;|1_;v|mőķv1_-vļfobm|Ľķļbvbombm]Ľķļor;u-ঞom-ѴĽ-m7ļѴ;-7;uv_brĽĺ||_bvl;;ঞm]ķѴ;-7;uv_br-Ѵvoruorov;71u;-ঞm]-";1࣐r;l1-ঞomŊb7;roѴbঞ1-Ѵ|-0Ѵ;Ő;ĺ]ĺķb|_bmbv|;uv-m7";1࣐r;l1_b;=vő|o_;Ѵr-7-m1;_b]_;uѴ;;Ѵ7bv1vvbomv-m77;1bvbomvŐ_o;;uķ|_bv-vm;;u=ѴѴu;-Ѵb;7ķv;;_-r|;uƐƏőĺ$_bvl;;ঞm]l-uh;7|_;=oul-Ѵ;v|-0Ѵbv_l;m|o=|_;ļ Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴĽŐőĺmѴ|_u;;;;hv;-uѴb;uķruobm1b-Ѵ]o;uml;m|-m7";1࣐r;l1m-|u-Ѵu;vou1;vķv|;-u7v_br-m7o|_;u|;1_mb1-Ѵv|-@1-l;|o];|_;u=ou|_;Cuv|ঞl;-v-ļ|;1_mb1-Ѵ1ollb;;Ľķ7ub;m0|_;ru;vvbm]m;;7|o7;;Ѵor]b7-m1;=ouঞl0;uv-Ѵ-]bm]-1uovv|_;Cu;ĺ$_bv-v|_;Cuv|l;;ঞm]o=_-|oѴ7Ѵ-|;u0;=oul-Ѵb;7-v|_;ļ Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|$;1_mb1-Ѵollb;;ĽŐ$őĺ$_bv_-r|;u7;v1ub0;v|_;b|;u-ঞ;-m7;l;u];m|ruo1;vv|_-|-uov;=uol|_;;-uѴl;;ঞm]vo=";1࣐r;l1-m7ruobm1b-ѴѴ;-7;uv_brķ=uolm;]oঞ-ঞm]|_;v1or;o=ļbѴ7Cu;u;1o;uĽ|o=oul-Ѵbbm]]o;um-m1;v|u1|u;v-m7ruo1;vv;v|_-|oѴ7]b7;|_;omŊ]uom7u;1o;uĺNEGOTIATING THE SCOPE AND PRIORITIES FOR ‘RECOVERY’ ;m-||_;Cuv|l;;ঞm]bm1|o0;uƑƏƐƕ|_;|;mvbomv0;|;;m|_;0uo-7;u]o-Ѵvo=-7-m1bm]";1࣐r;l1ub]_|v-m71oŊl-m-];l;m|o=|_;bu|;uub|ouom|_;om;_-m7ķ-m7-77u;vvbm]|_;ļ-1|;m;;7vĽo=Ѵ-m7Ŋ0-v;7u;1o;uom|_;o|_;uķ;u;0;1olbm]-rr-u;m|ĺm|_;buѴ;;u|o u;lb;uou]-mķ";1࣐r;l1_b;=v1-ѴѴ;7=ouļ|_;ࢼl;o=l-u]bm-Ѳbbm]m7b];movr;orѲ;vbm=ou;v|l-m-];l;m|Ő|oő1ol;|o-m;m7Ľ-m7=ou|_;ruobm1b-Ѵ]o;uml;m||o;m-1|Ѵ;]bvѴ-ঞ;-m7roѴb11_-m];|o;m-0Ѵ;|u;blrѴ;l;m|-ঞomo=& ! |_uo]_-ļm;u;Ѳ-ࢼomv_brb|_|_;";1ߪr;l1Ľ|_-|u;vr;1|v";1࣐r;l1hmoѴ;7];ķ;r;ub;m1;v-m7ub]_|v|oѴ-m7ĺvv1_ķ=ou";1࣐r;l1Ѵ;-7;uv_br-||_;|-0Ѵ;ķ|_bvѴ;;u-m7|_;bur-uঞ1br-ঞombmbѴ7Cu;u;1o;u;u;-0o|lou;|_-mfv||_;u;_-0bѴb|-ঞomo=-Cu;Ŋ-@;1|;7Ѵ-m7v1-r;ĸb|-v-0o|ļ";1ߪr;l1ࢼ|Ѳ;Ĺ|_;Cu;bvomѲ-vl-ѲѲv0v;|o=|_bvbvv;Ľĸv|_;mŊhrbƕ"|;;$u;bv;u-Ő)_bvr;ubm] bm;vņѴbm|omm7b-m-m7ő_b]_Ѵb]_|;7-||_-|Cuv|l;;ঞm]ķ“we _-;-m-|u-Ѳ7bv-v|;u|_-|_-v_u||_;Ѳ-m70-7ѲĹŐ0|ő;1-mĻ|=ou];||_;r-|_;-u;omĶ]o;uml;m|ň|oň]o;uml;m|Ķ-ࢼomň|oň-ࢼomĹ;hmo|_;7bu;1ࢼom;-m||o]oĶƒƍńƒƍŐ1oňl-m-];l;m|őĽĸ||_;v-l;ঞl;ķhrbƕ!om]m-1;-m7hrbƕ!-m -u;1o]mb;7|_;m;;7|o];||o|_;ļm|v-m70oѴ|vĽo=bѴ7Cu;u;1o;uĺ$_bvbm1Ѵ7;7lbmblbbm]blr-1|v|oļ]u;;mঞl0;uĽ-m71om71ঞm]-u1_-;oѴo]b1-Ѵvu;vo=Cu;]-u7v0;=ou;-mu;_-0bѴb|-ঞomĺ;Ѵoķ;7;v1ub0;vol;o=|_;h;7bv1vvbomv|_-|=oѴѴo;7ķ-m7|_;ruo1;vvo=1olbm]|ov_-u;7ruboubঞ;v=ou|_;u;1o;u-m7u;_-0bѴb|-ঞomo= Ѵ;r_-m|bѴѴĺѵƐѵŇ$ " ! 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CHAPTER 7Wildfire recovery activities on Elephant HillOVERVIEWb;m|_;1olrѴ;bঞ;v-m71_-ѴѴ;m];vo=ļu;1o;ubm]Ľv1_-v|blr-1|vķ|_;ruof;1|o=ļfobm|bѴ7Cu;u;1o;uĽ-vvoomm-uuo;77om|o=o1vom-7;Cm;7v;|o=u;Ѵ-ঞ;Ѵv_ou|Ŋ|;ulŐb|_bm|_u;;;-uvő-1ঞbঞ;vĺ$_;v;1olrubv;7|_;ļ|_u;;]u;-|]o-ѴvĽo=Cu;]-u7u;_-0bѴb|-ঞomķu-m];u;1o;u-m7ঞl0;uv-Ѵ-];ķ-m7-vvo1b-|;7-1ঞbঞ;vo=Ĺ Ǌ "bѴb1Ѵ|u;-m7u;=ou;v|-ঞomĸ Ǌ o]Ѵ-vŊCu0;;|Ѵ;l-m-];l;m|ĸ Ǌ 11;vvl-m-];l;m|Ől-m-]bm]lo|oub;7;_b1Ѵ;-11;vv-m7_mঞm]b|_bmv;mvbঞ;-u;-vőĸ Ǌ u1_-;oѴo]Ő1om71ঞm]-u1_-;oѴo]b1-Ѵ-vv;vvl;m|vrubou|o-m=u|_;u]uom77bv|u0-m1;-vvo1b-|;7b|_v-Ѵ-];ķCu;]-u7u;_-0bѴb|-ঞomou=;m1;1omv|u1ঞomőĸ-m7 Ǌ -m-]bm]blr-1|v-vvo1b-|;7b|_|_;ƑƏƐѶlou;Ѵlv_uool_-u;v|ĺm|_bv_-r|;uķ;v|;r0-1h=uol|_;1oѴѴ;1ঞ;v|ouo= Ѵ;r_-m|bѴѴ|oruob7;-mo;ub;o=|_;v;bѴ7Cu;u;1o;u-1ঞbঞ;v-m7o|1ol;v-1uovv Ѵ;r_-m|bѴѴĺ$o]b7;|_;v;-1ঞbঞ;v|_;-m7$1u;-|;7|_;=oѴѴobm]v;|vo=rubm1brѴ;vķ_b1_;u;v_-u;7b|_=ou;v|Ѵb1;mv;;vb|_bm|_;-lѴoorv-m7ƐƏƏbѴ;ov;$bl0;u"rrѴu;-vĹŎ ubm1brѴ;v=ouঞl0;uv-Ѵ-];Őrr;m7bƔőŎ ubm1brѴ;v=ouvbѴb1Ѵ|u;-m7u;=ou;v|-ঞomŐrr;m7bѵőŎ ubm1brѴ;v=ou-11;vvl-m-];l;m|Őrr;m7bƕőm-77bঞomķ!! 1ollbvvbom;7ou7;;Ѵor;7-ml0;uo=]b7-m1;7o1l;m|vbm1Ѵ7bm]Ő0|mo|Ѵblb|;7|oőĹŎ ļ";;7bm]o=-u;-v0um;70bѴ7Cu;vĽ15ŐѴƑƏƐƕķ!-m];u-m1_őŎ ļ ov|ŊbѴ7Cu;m-|u-Ѵ_--u7vubvh-m-ѴvbvĹ Ѵ;r_-m|bѴѴbѴ7Cu;ŐƑƏѵƒƕķƑƏƐƕőĽbm1Ѵ7bm]7;|-bѴ;7ubvh-m-Ѵvbv-m7lbঞ]-ঞoml;-vu;vŐ ;1;l0;uƑƏƐƕķ"$;o|;1_mb1-ѴőƐѵŎ ļ ov|Ŋm-|u-Ѵ7bv|u0-m1;=ou;v|u;|;mঞom]b7-m1;Ľ17Ő-m-uƑƏƐѶķL1;o=|_;_b;=ou;v|;u-m7!;vou1;"|;-u7v_br bbvbomőŎ ļ ov|ŊbѴ7Cu;_7uoѴo]b11om1;umv-m7u;1oll;m7-ঞomv=ouv-Ѵ-];Ѵo]]bm]bm|_;vo|_;umbm|;ubouĽ18Ő;0u-uƑƏƐѶķ!b|-)bmhѴ;uķ!! őŎ ļ o]Ѵ-vŊCu0;;|Ѵ;v0Ŋ]uorĹ]b7-m1;7o1l;m|Ľ19ļŐ";r|;l0;uƑƏƐƖķouu-bm;-1Ѵ-1_Ѵ-mķ!! őőŎ ļ"l-ѴѴv1-Ѵ;v-Ѵ-];ruo]u-lbm=oul-ঞomr-1h-];Ľ20Ő";r|;l0;uƑƏƐƖķƐƏƏbѴ;ov;-|u-Ѵ!;vou1; bv|ub1|őbmhv|o|_;v;bѴ7Cu;u;1o;u7o1l;m|v-u;-Ѵvo1oѴѴ-|;7bmrr;m7bѶĺ15ՊՔՓ!-m];u-m1_ķbmbv|uo=ou;v|vķ-m7vķ-m7-|u-Ѵ!;vou1;r;u-ঞomvĺƑƏƐƕĺ";;7bm]o=-u;-v0um;70bѴ7Cu;vĺƐѵՊՔՓ"$;o|;1_mb1-ѴĺƑƏƐƕĺ ov|ŊbѴ7Cu;m-|u-Ѵ_--u7vubvh-m-ѴvbvĹ Ѵ;r_-m|bѴѴbѴ7Cu;ŐƑƏѵƒƕķƑƏƐƕőĺ!;rou||o|_;bmbv|uo=ou;v|vķ-m7v-m7-|u-Ѵ!;vou1;r;u-ঞomvĺ17ՊՔՓL1;o=|_;_b;=ou;v|;uĺƑƏƐѶĺ ov|Ŋm-|u-Ѵ7bv|u0-m1;=ou;v|u;|;mঞom]b7-m1;ĺ18ՊՔՓ)bmhѴ;uķ!ĺƑƏƐѶĺ ov|ŊbѴ7Cu;_7uoѴo]b11om1;umv-m7u;1oll;m7-ঞomv=ouv-Ѵ-];Ѵo]]bm]bm|_;vo|_;umbm|;ubouĺ19ՊՔՓ o]Ѵ-vŊCu0;;|Ѵ;v0]uorĺƑƏƐƖĺou;v|_;-Ѵ|_o0f;1ঞ;v-m7|ooѴv=oul-m-]bm] o]Ѵ-vŊCu0;;|Ѵ;bm1omfm1ঞomb|_v-mb|-ঞom_-u;v|ĺ20ՊՔՓƐƏƏbѴ;ov;-|u-Ѵ!;vou1; bv|ub1|ƑƏƐƖĺƐƏƏbѴ;ov;-|u-Ѵ!;vou1; bv|ub1|vl-ѴѴv1-Ѵ;v-Ѵ-];ruo]u-lbm=oul-ঞomr-1h-];ĺ,/6$8&/58$8,5&41&-ኆ&/5.3&5.*$85&.ኆ8&.1ቋ&$85&54&354&31ቋ&$8&--&4:&$8.&/ቋ&$8,5,OVDXFOUX©DXLUOF©MZFOF4FDXFQFNDºቌFDXSF4FDX©QFNDFMMSFUሽXFONJQMFTSF#$FTQFMኇFOU©NSFUNJDXUFNኇXFNQºቌFDXUFUTFSUTFSQºቌFDXUFTUTFN©UTܴ&MFQIBOU)JMM8JMEጿSFܵUFUኣJMNFTUFNTኇFTSFTUFኳFY©NLUSFTZFDXN­OTFMMFTZFDXNFOºቌFDXLUDºUTFNYXFYX©ZUSFTUFNOFUNJDXLU:F©OFNFUTFUTºXFULU• .FUኣFYºቌFDXFOUFNኳI©FLኇXFNQºቌFDXFT• .FLOVDXFOUX©DXLUFTZFDXNFOºቌFDXNFOUFNFT ሽºMFNLUUFUኣ­MNFTUFNTኇFTXFMNFZFXT• .FYQRFOX©ቬUFNULFOI©FNFY­MMUNFTFTቺFDXT SFTMFTSFTZFDXNFOºቌFDXFNTOFYXFYX©ZUSF 4FDXFQFNDºቌFDXܴ.F©MLTUNFOUX©DXNFOUFNFTZFDXN­OUFNSF UNJDXLUXFMNFZFXT5ኣ­MFNZFS­UFTXVN©DLUSF UNJDXLUUJLXFNUºTNFSFTZFDXNFOºቌFDXLUUኣ­MFN UFNTRܰFTMFTUFኳFY©NLUܵCOLLABORATION ON WILDFIRE RECOVERY AND LAND MANAGEMENTSecwépemc communities and the Province of B.C. are working collaboratively on wild!re recovery and land base management in the Elephant Hill Wild!re area and surrounding area.Activities associated with the Elephant Hill Wild!re area include:• Secwépmec Territorial Patrols, • Collaborative recovery and management initiatives,• Guidance for forestry activities and other economic development.“Working towards a thriving and sustainable relationship in stewardship”SECWE PE M C U L ’ ECWRES TORAT IO N A N D S T E WA RD SH IP SOCI ET YS E C W E P E M C U L ’ E C WRESTORAT ION AND STEWARDSHIP SOCIETY‘‘79ƕŇ) ! ! ( !+$($ " $bm-ѴѴķ-h;ruof;1|Ő;|om;v;;m0l-mbm|_;ruobm1b-Ѵ]o;uml;m|-v=-ѴѴbm]o|vb7;ļbѴ7Cu;u;1o;uĽő=ou";1࣐r;l11ollmbঞ;v-v|_;ƑƏƐѶļ";1࣐r;l1|;uub|oulou;Ѵ_-u;v|;l;u];m1Ѵ-m7l-m-];l;m|ruo]u-lĽ|_-|l-m-];7|_;bmY-m7blr-1|vo=|_;ƑƏƐѶlou;Ѵlv_uool_-u;v|-1uovv|_;Cu;ĺ;Ѵoķ;0ub;Yvll-ub;;-1_o=|_;v;-1ঞbঞ;vbm|;ulvo=-rruo-1_|-h;mķh;1omvb7;u-ঞomvŐ;ĺ]ĺķ1_-ѴѴ;m];v-m77;1bvbomvőķo|1ol;v-m7o|r|vķ-m7bmoѴ;l;m|o=";1࣐r;l11ollmbঞ;vĺ80 ELEPHANT HILLՊŇՊ """ ! TREE S PL ANTED* ARCHAEOLOG IC AL S ITE S RECORDEDFENCE S REBUILTFIREG UARDS REHAB ILITATEDTIMBER HARVE S TEDARE A BURNED192,000 ha 582 kmƐĺƏƒ m3ƒѵƏ km218ƒƔĺƒŖm7;uou;v|-u0ommbঞ-ঞ;ņou;v|v=ou$olouuo81ƕŇ) ! ! ( !+$($ " $THE ‘THREE GREAT GOALS’Fireguard rehabilitationOverview and approach:)bѴ7Cu;vrru;vvbom1-m1u;-|;-ml0;uo=7bv|u0-m1;vom|_;Ѵ-m70-v;ĺ$_;v;bm1Ѵ7;Cu;]-u7vŐmou;=;uu;7|o-vļ1om|uoѴѴbm;vĽķbĺ;ĺķ1Ѵ;-u;7v|ubrvo=Ѵ-m7-uom7-bѴ7Cu;|_-|1-mvѴoouv|or|_;]uo|_o=-Cu;-m7-vvbv|b|_1om|-bml;m|ő-m7v-=;|om;vŐѴ-u];u1Ѵ;-u;7-u;-v_;u;;tbrl;m|1-m0;v|-];7-m7_;u;Cu;C]_|;uv1-m|-h;u;=];=uol-m-rruo-1_bm]Cu;őĺ|o|-Ѵo=ƔѶƐĺƕhlo=Cu;]-u7v;u;1omv|u1|;7|_uo]_o| Ѵ;r_-m|bѴѴĹƐƖƓĺƔhlb|_bm|_; $!-m7ƒѶƕĺƔb|_bm|_; ĺ&m7;u";1ঞomƖo=|_;)bѲ7Cu;1|-m7";1ঞomƐƕo=|_;)bѲ7Cu;!;]Ѳ-ࢼomĶ]o;uml;m|_-vu;vromvb0bѴbঞ;v|ou;_-0bѴb|-|;|_;v;7bv|u0-m1;vĺ$_bvbmoѴ;v-vv;vvbm]|_;v;7bv|u0-m1;v=ouro|;mঞ-Ѵ_--u7vŐ;ĺ]ĺķѴ-m7vѴb7;vou;uovbom|_-|1oѴ7rov;r0Ѵb1v-=;|bvv;voublr-1|-|;ut-Ѵb|ķCv__-0b|-|ou-u1_-;oѴo]b1-Ѵvb|;vőķruboubঞbm]vb|;v=ou|u;-|l;m|ķ-m77;;Ѵorbm]ru;v1ubrঞomv=ou;-1_vb|;|ob7;mঞ=m;1;vv-uu;_-0bѴb|-ঞoml;-vu;vĺmƑƏƐƕ)"-vu;vromvb0Ѵ;=ou7;;Ѵorbm]ķblrѴ;l;mঞm]-m7=m7bm]u;_-0bѴb|-ঞomrѴ-mvķ_o;;ubmƑƏƐѶ|_;u;vromvb0bѴb|=ou7;;Ѵorl;m|-m7blrѴ;l;m|-ঞom0;]-m|o|u-mvbঞom|o|_;!;vou1; bv|ub1|vŐb|_=oul-Ѵ_-m7o;ubmƑƏƑƐőĺ+;|]b;m|_;fubv7b1ঞom-Ѵ1olrѴ;b|o= Ѵ;r_-m|bѴѴŐlѴঞrѴ;!;vou1;!;]bomvķ bv|ub1|v-m7)"bu;;m|u;vőķ)"1oou7bm-|;7-ѴѴ-vr;1|vo=u;_-0bѴb|-ঞomom|_bvCu;ĺRehabilitation activities included:Ŏ u;_-0bѴb|-ঞm]Cu;]-u7v-m7o|_;u1Ѵ;-u;7-u;-vŐļrѴѴbm]0-1hĽ|_;;];|-ঞom-m77;0ubvņ7bu||_-|-vu;lo;7|o1omv|u1||_;]-u7ķrovvb0Ѵ_-m7ou_;Ѵb1or|;uv;;7bm]b|_]u-vvv;;7|ov|-0bѴb;vobѴv-m7l-m-];bm-vb;vr;1b;vķ-m7bmvol;1-v;vrѴ-mঞm]b|_|u;;v;;7Ѵbm]vőĸŎ bmv|-ѴѴbm]1uovv7b|1_;v-m71omv|u1ঞm]-|;u0-uv|ol-bm|-bmouu;v|ou;m-|u-Ѵ7u-bm-];r-;umvĸ-m7Ŏ u;r-bubm]7bv|u0-m1;v-|v|u;-l1uovvbm]vĺ;1omvb7;u-|bomvĹ;7;1bvbomv-m71_-ѴѴ;m];v-vvo1b-|;7b|_Cu;]-u7u;_-0bѴb|-ঞomu;Ѵ-|;7|oĹŎ ;|;m|-m7bm|;mvb|o=-u1_-;oѴo]vu;vĹo|_;u-u;-vbmŐ;ĺ]ĺķb|_bm|_;-ub0oo-|u-Ѵ!;vou1;!;]bomőomѴ1om71|;7vu;vomļ_b]_-u1_-;oѴo]b1-Ѵro|;mঞ-ѴĽ-u;-vĺou Ѵ;r_-m|bѴѴķ";1࣐r;l11ollmbঞ;vv11;vv=ѴѴ-7o1-|;7|ovu;-ѴѴƔѶƐĺƕhlŎ ]u-vvv;;7lbĹ|_;u;-v;|;mvb;7;0-|;-v|o|_;-rruorub-|;v;;7lb|o]u-vvv;;77bv|u0;7-u;-vķb|_1omYb1ঞm]r;uvr;1ঞ;vu;]-u7bm]|_;v;o=m-ঞ;vmomŊm-ঞ;vr;1b;vŎ ou7;uo=u;_-0bѴb|-ঞom-1ঞbঞ;vĹ=ou;-lrѴ;ķ|_;u;;u;bmv|-m1;vbm_b1_Cu;]-u7v;u;v;;7;7ķ-m7|_;mļrѴѴ0-1hĽv0v;t;m|Ѵo11uu;7Ő1o;ubm]|_;v;;7lbķu;tbubm]-77bঞom-Ѵ_-m7v;;7bm]őŎ l-m-]bm]-11;vvĹb7;mঞ=bm]h;-u;-vķv1_-vblrou|-m|bѴ7Ѵb=;_-0b|-|-u;-vķ|oruboubঞ;1Ѵovbm]-11;vvŐl-hbm]]-u7vblr-vv-0Ѵ;|_uo]_u;_-0bѴb|-ঞomőInvolvement of Secwépemc communities:";1࣐r;l11ollmbঞ;v;u;7bu;1|Ѵ-m7bm7bu;1|ѴbmoѴ;7bmCu;]-u7u;_-0bѴb|-ঞombm|_;=oѴѴobm]-vĹŎ !;_-0bѴb|-ঞomvr;ubvbomĹ;mmѴѴ;m=uolom-r-u|;buv|-ঞom1om|u-1|;70)"|ovr;ubv;u;_-0bѴb|-ঞomŎ ;-;tbrl;m|1om|u-1|vĹ-rruobl-|;ѴƔƏѷo=|_;_;-;tbrl;m|ouh-vruboubঞ;7=ou";1࣐r;l1Ŋom;7ņor;u-|;71om|u-1|ouvŎ u;Ѵblbm-uC;Ѵ7u;1omm-bvv-m1;-m7-u1_-;oѴo]b1-Ѵblr-1|-vv;vvl;m|vĹ";1࣐r;l1C;Ѵ71u;vvu;;7;;uhbѴol;|;uo=Cu;]-u7rubou|o-mu;_-0bѴb|-ঞom0;bm]1om71|;7ĺ";1࣐r;l1-u1_-;oѴo]bv|v-m7v|-@-Ѵvoouh;71Ѵov;Ѵb|_)"u;_-0bѴb|-ঞom1oou7bm-|ouv|_uo]_o||o7bv1vvruorov;7u;_-0bѴb|-ঞoml;-vu;v-m7|olbঞ]-|;-m-77bঞom-Ѵubvhv|o-u1_-;oѴo]ouo|_;u1Ѵ|u-Ѵ_;ub|-];-Ѵ;v82 ELEPHANT HILLՊŇՊ """ ! Outcomes:Ŏ ƔѶƐĺƕhlo=Cu;]-u7vu;_-0bѴb|-|;7ŐƐƏƏѷőŎ "|uom]ouhbm]u;Ѵ-ঞomv_br-m7|uv|7;;Ѵor;70;|;;m)"u;_-0bѴb|-ঞom1oou7bm-|ouv-m7";1࣐r;l11ollmbঞ;vŎ 1omolb1orrou|mbঞ;v=ou0o|_buv|-ঞom-m7momŊbuv|-ঞom1om|u-1|ouvmrubѴƑƏƑƐķ!! u;Ѵ;-v;7-]b7;0oohomļ)bѴ7Cu;"rru;vvbom1ঞbঞ;vb|_;- tbrl;m|Ĺomv|u1ঞom-m7!;_-0bѴb|-ঞomb7-m1;Ľĺ$_bvvr;1bC1-ѴѴ7u-vomѴ;vvomv-m70;v|ru-1ঞ1;v=uol Ѵ;r_-m|bѴѴŐ-lom]v|o|_;uCu;vő-m7u;1oll;m7vļ;v|-0Ѵbv_Œbm]œr-u|m;uv_brvb|_Ѵo1-Ѵbuv|-ঞomv|_uo]_o||_;rѴ-mmbm]ķ7;1bvbomŊl-hbm]-m7blrѴ;l;m|-ঞomruo1;vv;vĽo=u;_-0bѴb|-ঞom-1ঞbঞ;vķ-m71omvb7;ubm]-u1_-;oѴo]-vv;vvl;m|v7ubm]|_;rѴ-m7;;Ѵorl;m|ĺRange recoveryOverview and approach:$_;l-foub|o=u-m];Ѵ-m7Ő]u-bm]Ѵ-m7=ouѴb;v|o1hőbmbvomļuomĽѴ-m7Ĺ|_-|bvķ]u-vvѴ-m7vķ=ou;v|v-m7;|Ѵ-m7vb|_bmruobm1b-Ѵu-m];|;mu;vĺ$_; Ѵ;r_-m|bѴѴbѴ7Cu;vb]mbC1-m|Ѵblr-1|;7|_;v;u-m];Ѵ-m7vķ0o|_00umbm];];|-ঞom-m7-Ѵvo7;v|uobm]u-m];bm=u-v|u1|u;Ő;ĺ]ĺķ=;m1;v-m71-Ѵ;]-u7vőĺ|o|-Ѵo=ƓƔѵĺƏƓhlo=uomu-m];=;m1;v;u;7-l-];7ou7;v|uo;70|_; Ѵ;r_-m|bѴѴbѴ7Cu;ŐƒƏѶhlbm -m7ƐƓѶĺƏƓb|_bm $!őķbm-77bঞom|o=;m1;vomrub-|;Ѵ-m7ĺ!-m];u;1o;uouhom Ѵ;r_-m|bѴѴ1olrubv;7|_u;;h;-1ঞbঞ;vĹŎ u;r-bubm]=;m1;v-m7o|_;uu-m];bm=u-v|u1|u;ĸŎ v;Ѵ;1|u;v;;7bm]o=0um;7-u;-vĸ-m7Ŏ -vvbvঞm]m-|u-Ѵu;];m;u-ঞom-m7vobѴv|-0bѴb-ঞom07;Ѵ-bm]]u-bm]ĺ$_bvCm-Ѵ-1ঞb|bmoѴ;7|_;7;1bvbom|ou;v1bm7uomu-m];|;mu;Ѵb1;mv;v=our|o|_u;;;-uvŐbĺ;ĺķu;lobm]1-Ѵ;=uol|_;l-foub|o=|_;Cu;-u;-őķm7;u-ļ7bu;1|;7momŊv;o=uomu-m];Ľou7;uĺ;1omvb7;u-|bomvĹ;1_-ѴѴ;m];v-m71om1;umv=ouu-m];u;1o;u;1_o;7l-mo=|_ov;=ouCu;]-u7u;_-0bѴb|-ঞomķvr;1bC1-ѴѴ1omYb1ঞm]r;uvr;1ঞ;vom]u-vvv;;7lbķlbvl-|1_bmঞlbm]Ő;ĺ]ĺķ0;|;;mu-m];u;1o;u-m7v-Ѵ-];ķb|_=;m1;vu;0bѴ||_;m_-bm]|o0;1||oruob7;-11;vv|oঞl0;uő-m7|_;;|;m|o=-u1_-;oѴo]ĺ$_;l-foub|o==;m1;v0um|bm|_;Cu;;u;ruorov;7|o0;u;0bѴ|bm|_;v-l;Ѵo1-ঞomvĺo;;uķ|_bvu-m];bm=u-v|u1|u;-vѴ-u];Ѵ1omv|u1|;7l-m;-uv-]oķb|_o|-m-u1_-;oѴo]b1-Ѵ-vv;vvl;m|ĺu|_;uķ_bѴ;vol;r;orѴ;Őv1_-vu-m];v|-@ouѴo1-Ѵu-m1_;uvķ-v;ѴѴ-vķbmbঞ-ѴѴķvol;v|-@b|_bm|_;u1_-;oѴo]u-m1_ő-vvl;7|_-|=;m1;1omv|u1ঞombv-ļѴoblr-1|Ľķ|_bvbvmoѴom];um;1;vv-ubѴ|_;1-v;ĺo-mm;-llom7ķ-u1_-;oѴo]bv|b|_"h;;|1_;v|m-|u-Ѵ!;vou1;vķ;rѴ-bm;7_o-1ollom-rruo-1_mo|-h;mbv|ov;_;-l-1_bm;uv1_-v-0ѴѴ7o;u|o0Ѵ-7;|_;=;m1;ub]_|Ŋo=Ŋ-v7om|olbm;u-ѴvobѴŋo[;mu;tbubm]|u;;1Ѵ;-u-m1;ŋ|_;u;01u;-ঞm]-m;blr-1|ĺm1;u;ru;v;m|-ঞ;v=uolu1_-;oѴo]u-m1_0;1-l;--u;o=|_bvѴ;;Ѵo=7bv|u0-m1;ķ|_;bvv;7-v;|o=7bu;1ঞ;v|o!-m];u-m1_1Ѵ-ub=bm]|_;o0Ѵb]-ঞomv-uom7ruo|;1ঞm]_;ub|-];o0f;1|vŐv1_-v-u1_-;oѴo]b1-Ѵ-uঞ=-1|vő-m7v|-m7-u7v=ouvu;v-m7vb|;u;1ou7bm]ĺ_-r|;uƐƏ7bv1vv;v|_;1_-ѴѴ;m]bm]u;Ѵ-ঞomv_br0;|;;mu-m];-m7-u1_-;oѴo]bm]u;-|;u7;|-bѴĺ|u;u;1o;uouh-m7=m7bm]ķ-vb|_-mu-m];-1ঞbঞ;vbmoѴbm]]uom77bv|u0-m1;ķlv|bm1ourou-|;|_;v;1ov|v-vvo1b-|;7b|_1om71ঞm]-u1_-;oѴo]ĺCm-Ѵbvv;u-bv;701ollmbঞ;v-v|_;Ѵ;;Ѵo=u;1o;u=m7bm]ruob7;7|o-Ѵ;l;mĽv-vr-u|o=|_;fobm|ruobm1b-ѴŊ=;7;u-Ѵ]ubŊ!;1o;uruo]u-lŐŪƑƏlbѴѴbom--bѴ-0Ѵ;|ou-m1_;uv-m7=-ul;uv-@;1|;70|_;ƑƏƐƕbѴ7Cu;vőĺ$_bv-vo=r-uঞ1Ѵ-u1om1;um]b;m|_;1_-ѴѴ;m];v=-1;7bm-11;vvbm]-7;t-|;=m7bm]|o1om71|-u1_-;oѴo]ĺ$_bv1om1;um-v;Ѵ;-|;70|_;=-1||_-||_bv=m7bm]-v-mmom1;7om|_;v-l;7--v|_;buv|-ঞomv;-7;uv_br-|_;ubm]ķ-|-ঞl;_;mbuv|-ঞomv;u;-7o1-ঞm]=ouvrrou|=oubuv|-ঞomvŊѴ;7bѴ7Cu;u;1o;uĺѶƒƕŇ) ! ! 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( !+$($ " $Role of Secwépemc communities:vb|_Cu;]-u7u;_-0bѴb|-ঞom-m7=;m1;1omv|u1ঞomķ-m7bm-11ou7-m1;b|_|_;-lѴoorvu1_-;oѴo]b1-Ѵ;ub;vv;vvl;m|Őőruo1;vvķ";1࣐r;l1C;Ѵ7v|-@1om71|;71Ѵ|u-Ѵ_;ub|-];-vv;vvl;m|v|o-mv-Ѵ-];-1ঞbঞ;v|olbঞ]-|;ro|;mঞ-Ѵblr-1|vom1Ѵ|u-Ѵ_;ub|-];ĺml0;uo=";1࣐r;l11ollmbঞ;v-Ѵvou;1;b;7r;ulb|v|ov-Ѵ-];0um|ঞl0;uŐ=ou;ĺ]ĺķ"|v;1;lĽ1*];|Ľ|;l ;;Ѵorl;m|ourou-ঞoml-m-];7v-Ѵ-];ņu;1o;uo=ঞl0;u=uolCu;]-u7vom0;_-Ѵ=o=)_bvr;ubm] bm;vņѴbm|omm7b-m-m7ķb]_-ubuv|-ঞomķ-mbl-h;m7b-m-m7-m7"|v;1;lĽ1*];|Ľ|;lbuv|-ঞomm7;uom;Ѵb1;mv;ķr-u|m;ubm]b|_ou0ou7őĺOutcomes and outputs:Ŏ ubm1brѴ;v=ou$bl0;u"-Ѵ-];ķ Ѵ;r_-m|bѴѴŎ rruobl-|;ѴƐķƏƒƏķƔƏƏl3o=ঞl0;u_-u;v|;7b|_bm|_; Ѵ;r_-m|bѴѴbѴ7Cu;r;ubl;|;u=uolo;l0;uƑƏƐƕ|o";r|;l0;uƑƏƑƐŐbm1Ѵvb;őտ rruobl-|;ѴƖѶķƕƏƏl3bm $!-m7ƖƒƐķѶƏƏm3bm տ o|;Ĺ1olrubv;voѴl;_-u;v|;7m7;uou;v|b1;mv;vĸollmb|ou;v|]u;;l;m|vĸ)oo7Ѵo|b1;mv;vĸou;v|b1;m1;ķ";1Ɠƕĺƒĺĺĸ-m7"l-ѴѴvbm;vvŋ$bl0;u"-Ѵ;b1;m1;ŋ";1ঞomƑƏŐ$"|;mu;őĺSILVICULTURE AND REFORESTATIONOverview and approach:$_;l-foub|o=|_;-rruobl-|;ѴƐƖƑķƏƏƏ_-0um;70 Ѵ;r_-m|bѴѴ-v=ou;v|;7Ѵ-m7ĺ!;rѴ-mঞm]|_;v;0um;7-u;-vbv-mblrou|-m|1olrom;m|o=u;Ŋ;v|-0Ѵbv_bm]bѴ7Ѵb=;_-0b|-|-m7=ou;v|v|u1|u;ķv|-0bѴbbm]vobѴv-m7;mvubm]=|u;ঞl0;uvrrѴĺb;m|_;v1-Ѵ;-m7bm|;mvb|o= Ѵ;r_-m|bѴѴķu;=ou;v|-ঞomo=ruboub|-u;-vŋ|_ov;_;u;vb]mbC1-m|m-|u-Ѵu;];m;u-ঞombvmѴbh;Ѵ7;|o_b]_Cu;bm|;mvb|ouv|-m7v1olrubvbm]om]|u;;vŋbѴѴѴbh;Ѵ1omঞm;=ou-|Ѵ;-v|ƐƏ;-uvĺmvol;-u;-vķ|_;Cu;0um;7|_uo]_om]rѴ-m|-ঞomvŐ;||ou;-1_ļ=u;;|o]uoĽőrѴ-m|;70=ou;v|Ѵb1;mv;;v|ou;rѴ-1;ru;bov_-u;v|vĺm|_;v;1-v;vķѴb1;mv;;v_-7-mo0Ѵb]-ঞom|ou;=ou;v|-[;u|_;Cu;ĺ$_;]o;uml;m|-ѴѴo1-|;7ŪƕƏlbѴѴbom|ovrrou||_;u;=ou;v|-ঞomo=rѴ-m|-ঞomv0um;70bѴ7Cu;vbmƑƏƐƕĺmo|_;u-u;-v|_;ruobm1b-Ѵ]o;uml;m|_-v0;;mѴ;-7bm]u;=ou;v|-ঞom;@ou|vķ=m7;7|_uo]_-ubovvou1;vbm1Ѵ7bm]ou;v|v=ou$olouuo-m7ruof;1|vm7;u|_;fobm|ruobm1b-ѴŊ=;7;u-Ѵou;v|-u0ommbঞ-ঞ;Ő-ŪƑƖƏlbѴѴbomruo]u-lѴ-m1_;7bmƑƏƐƕőĺ"ol;-u;-vo= Ѵ;r_-m|bѴѴķv1_-v|_ov;|_-|0um;7-|Ѵobm|;mvb|ou|_-|;u;7olbm-|;70vr;1b;vv1_-vѴo7];roѴ;rbm;|_-|u;];m;u-|;ruoѴbC1-ѴѴ-[;uCu;ķ-u;;r;1|;7|om-|u-ѴѴu;];m;u-|;o;uঞl;ĺ||_;ঞl;o=ubঞm]ķ|_u;;;-uvo=rѴ-mঞm]ŐƑƏƐƖķƑƏƑƏķƑƏƑƐő_-70;;m1om71|;7-1uovv Ѵ;r_-m|bѴѴķb|_-|o|-Ѵo=-rruobl-|;ѴƐƖķƐƖƑ_--mঞ1br-|;7|o0;rѴ-m|;7m7;u$ņ0ƑƏƑƑŐbm-77bঞom|oѴb1;mv;;u;=ou;v|-ঞomŋ7-|-m--bѴ-0Ѵ;-||_;ঞl;o=ubঞm]őĺ$ovrrou|u;=ou;v|-ঞomķ|_;$7;;Ѵor;7-v;|o=Ɛƒrubm1brѴ;v|o]b7;vbѴb1Ѵ|u;-m7u;=ou;v|-ঞomrѴ-mmbm]00o|_Ѵb1;mv;;v-m7|_;ruobm1b-Ѵ]o;uml;m|Őrr;m7bѵőĺ$_;v;;u;v_-u;70|_; bv|ub1|-m-];uvb|_-ѴѴѴb1;mv;;vbm|_;-lѴoorv-m7ƐƏƏbѴ;ov;$bl0;u"rrѴu;-vĺ)_bѴ;mo|Ѵ;]-ѴѴ0bm7bm]ķ|_;u;-v-m;r;1|-ঞom|_-||_;v;oѴ70;=oѴѴo;7ĺlrѴ;l;m|-ঞomo=|_;v;rubm1brѴ;v-vvrrou|;70-ub-ঞomv|ov|o1hbm]v|-m7-u7vb|_bm|_; Ѵ;r_-m|bѴѴbѴ7Cu;r;ubl;|;uķ-m7!! Ľv0uo-7;u7;;Ѵorl;m|o=ļ;m_-m1;7% volume harvestedCOMMUNITY FORESTѵ%8%WOODLOTƒ%BONAPARTE SALESѵƖ%WEST FRASER10%$INDUSTRIES$"҄"BUSINESSƓ%Ѷѵ ELEPHANT HILLՊŇՊ """ ! v|o1hbm]v|-m7-u7vĽŐ-vr-u|o=;m_-m1;70-vb1vbѴb1Ѵ|u;]b7-m1;bvv;7bm";r|;l0;uƑƏƐƕőķѴ-u];Ѵ|oruolo|;bm1u;-v;7v|o1hbm]7;mvbঞ;vķ-m7-vvo1b-|;7-7fv|l;m|v|oঞl0;urub1bm]roѴb1b;vŐ;ĺ]ĺķv|lr-];u-|;vőĺ;1omvb7;u-|bomvĹ$_;rubl-u1om1;umvu-bv;70";1࣐r;l1u;ru;v;m|-ঞ;vu;Ѵ-|;7|oƐőv|-m7vr;1b;v1om;uvbomŐbĺ;ĺķrov|ŊbѴ7Cu;1om;uvbomo=bm|;ubou o]Ѵ-vŊCuouvru1;7olbm-|;7v|-m7v|oѴo7];roѴ;rbm;7olbm-|;7v|-m7vő-m7Ƒőblr-1|vom7;1b7ov-m7o|_;u;1oѴo]b1-ѴѴ-m71Ѵ|u-ѴѴblrou|-m|vr;1b;vĺ$_;v;1om1;umv7uo;|_;7;;Ѵorl;m|o=rubm1brѴ;vbm1Ѵ7bm]l-bm|-bmbm]7;1b7ovvr;1b;vĸruo|;1ঞm]0uov;-m71Ѵ|u-ѴѴblrou|-m|rѴ-m|vĸrѴ-mঞm]ubr-ub-m|u;;vr;1b;vbmubr-ub-m-u;-vĸ-m7;mvubm]|_-|u;=ou;v|-ঞomv|u-|;]b;v=-1bѴb|-|;m-|u-Ѵv11;vvbomr-|_-v|o-u7vru;ŊbѴ7Cu;ņru;Ŋv-Ѵ-];vr;1b;v1olrovbঞomĺ$_;1om1;um-0o|b7;vru;-7v|-m71om;uvbomb|_Ѵo7];roѴ;rbm;7olbm-|;7l-m7bv1vvbomv-||_;$-m7ĺѴ-u];ruorouঞomo=|_; Ѵ;r_-m|bѴѴCu;-m7v0v;t;m|v-Ѵ-]bm]o11uu;7b|_bm|_;m|;ubou o]Ѵ-vbu0bo];o1Ѵbl-ঞ1om;ķ_b1_bv0;v|l-m-];7b|_v;Ѵ;1ঞ;_-u;vঞm]our-uঞ-Ѵ1মm]u-|_;u|_-m1Ѵ;-u1মm]ĺo;;uķv-Ѵ-];_-u;vঞm]o=|_;Cu;_-vu;vѴ|;7bmѴ-u];1Ѵ;-u1|vķrovbm]1_-ѴѴ;m];v=oubmbঞ-Ѵu;=ou;v|-ঞomb|_ o]Ѵ-vŊCuŐ_b1_bvvv1;rঞ0Ѵ;|o=uov|-m7|o-Ѵ;vv;u;|;m|7uo]_|ņlobv|u;7;C1b|-m71-m_-;Ѵo;uv;;7Ѵbm]vub-Ѵu-|;vőĺ)_bѴ;|_bv1-m0;r-u|Ѵ-77u;vv;70ļo0v|-1Ѵ;rѴ-mঞm]Ľ-m7-rruorub-|;vb|;ru;r-u-ঞomķ-m7vbѴb1Ѵ|u;v|-@u;rou|;7_b]_vub-Ѵu-|;v=uolƑƏƐƖ-m7ƑƏƑƏrѴ-mঞm]vķ|_bv1_-ѴѴ;m];-v=u;t;m|Ѵu-bv;70ruobm1b-Ѵ-m7=ou;v|Ѵb1;mv;;v|-@ĺo;;uķ";1࣐r;l1v|-@1omঞm;7|o;lr_-vb;1om1;umv|_-|rѴ-mঞm]o=Ѵo7];roѴ;rbm;Ő-rbom;;uvr;1b;vőoѴ7u;vѴ|bmv|-m71om;uvbomķu-|_;u|_-m=oulr-u|o=Ѵom];uŊ|;ulv|u-|;]b;v|o=-1bѴb|-|;ruo]u;vvbom0-1h|o- o]Ѵ-vŊCu7olbm-|;7v|-m7ĺ";1࣐r;l11ollmbঞ;v-Ѵvoorrov;7rѴ-mঞm]o=vr;1b;vv1_-vѴ-u1_-vr-u|o=-vvbv|;7lb]u-ঞom-m71Ѵbl-|;-7-r|-ঞomķ7;|o|_bvvr;1b;vmo|_bv|oub1-ѴѴ0;bm]ru;v;m|b|_bm|_bv-u;-ĺ77bঞom-Ѵ1_-ѴѴ;m];vu;Ѵ-|;7|ov;;7vrrѴŐ-7;t-|;vrrѴ=ouv1_;|;mvb;u;=ou;v|-ঞom;@ou|vĸ7;vbu;=ouѴo1-Ѵv;;7vou1;-m77;1b7ovv;;7v|o1hő-m7;mvubm]|_;rubm1brѴ;v;u;-7;t-|;Ѵ1ollmb1-|;7|o1omvѴ|-m|v-m71om|u-1|ouvu;vromvb0Ѵ;=ouru;v1ubrঞom7;;Ѵorl;m|-m7rѴ-mঞm]-m7bm|;]u-|;7bm|ovb|;rѴ-mvĺbm-ѴѴķ;_;-u7-7;vbu;=uolvol;ruobm1b-Ѵv|-@-m7=ou;v|bm7v|uu;ru;v;m|-ঞ;v|obmoѴ;=ou;v|Ѵb1;mv;;v;-uѴb;ubm|_;ruo1;vv=ou-m=|u;u;1o;u7bv1vvbomvŐ;ĺ]ĺķbm7;;Ѵorbm]rubm1brѴ;vőĺRole of Secwépemc communities:$_;vbѴb1Ѵ|u;-m7u;=ou;v|-ঞomrubm1brѴ;v;u;fobm|Ѵ7;;Ѵor;70";1࣐r;l1-m7ruobm1b-Ѵ]o;uml;m||;1_mb1-Ѵv|-@bm|_;$-m7vbѴb1Ѵ|u;v0Ŋ1ollb;;ĺ";1࣐r;l1|;uub|oub-Ѵr-|uoѴ1om71|;7bm1b7;m|-Ѵlomb|oubm]o=rѴ-mঞm]vķb|_Cm7bm]vu;rou|;70-1h|o|_;$ĺml0;uo=1ollmbঞ;v_o1om71|;7v-Ѵ-];v0v;t;m|Ѵ;u;u;vromvb0Ѵ;=ourov|Ŋ_-u;v|u;=ou;v|-ঞomĺOutcomes and outputs:Ŏ ubm1brѴ;v=ou"bѴb1Ѵ|u;-m7!;=ou;v|-ঞombm Ѵ;r_-m|bѴѴŎ rruobl-|;ѴƐƖķƐƖƑ_-b|_bm Ѵ;r_-m|bѴѴu;=ou;v|;7m7;uou;v|v=ou$olouuoņou;v|-u0ommbঞ-ঞ;=m7;7ruof;1|vŐƐƏķƖѵƐ_-bm ķѶķƑƒƐ_-bm $!őķƑƏƐƖŊƑƏƑƑŎ rruobl-|;ѴƒƔĺƒlbѴѴbomv;;7Ѵbm]vrѴ-m|;7b|_bm Ѵ;r_-m|bѴѴm7;uou;v|v=ou$olouuoņou;v|-u0ommbঞ-ঞ;=m7;7ruof;1|vŐƑƏĺƐbm ķƐƔĺƐbm $!őķƑƏƐƖŊƑƏƑƑ87ƕŇ) ! ! ( !+$($ " $ &"҃! $ $Overview and approach:bu;1-m;-h;mķ7-l-];ouv|u;vv|u;;v-m7l-h;|_;llou;vv1;rঞ0Ѵ;|obmv;1|--1hĺoѴѴobm]bѴ7Cu;vķbmv;1|vv1_-v0-uh0;;|Ѵ;vķoo70ou;uvķ-l0uovb-0;;|Ѵ;v-m7oo7-vrv-u;-u-1|;7|oCu;Ŋ-@;1|;7-u;-v-m7Cu;Ŋ7-l-];7_ov||u;;vĺ"|-m77bv|u0-m1;vv1_-vbѴ7Cu;voubm7|_uo1-mbmbঞ-|;0-uh0;;|Ѵ;o|0u;-hvķv1_-vo= o]Ѵ-vŊCu0-uh0;;|Ѵ;Ő ;m7uo1|omvrv;7o|v]-;őĺ o]Ѵ-vŊCu0;;|Ѵ;vbm=;v|0o|_u;1;m|ѴCu;ŊhbѴѴ;7|u;;v-m7Cu;Ŋ7-l-];7|u;;v|_-|-u;vঞѴѴ-Ѵb;-m7|_;m_-;|_;ro|;mঞ-Ѵ|olo;bm|o-m7--1h_;-Ѵ|_ķѴb;|u;;vĺvv1_ķ|_;u;;u;vb]mbC1-m|1om1;umv-0o|ro|;mঞ-Ѵ o]Ѵ-vŊCu0;;|Ѵ;o|0u;-hv-m7-vvo1b-|;7|u;;lou|-Ѵb|Őr-uঞ1Ѵ-uѴbm|_;m|;ubou o]Ѵ-vŊCu0bo];o1Ѵbl-ঞ1om;ķbĺ;ĺķ|_;7olbm-m| om;-1uovv Ѵ;r_-m|bѴѴő=oѴѴobm]|_; Ѵ;r_-m|bѴѴbѴ7Cu;ĺ$_;-blo= o]Ѵ-vŊCu0;;|Ѵ;l-m-];l;m|-v|olbmblb;=|u;|u;;lou|-Ѵb|=uol o]Ѵ-vŊCu0;;|Ѵ;0=-1bѴb|-ঞm]|_;u;lo-Ѵo= o]Ѵ-vŊCu0;;|Ѵ;|_uo]_|-u];|;71om|uoѴv|u-|;]b;vķ-v;ѴѴ-vlomb|oubm]0-uh0;;|Ѵ;rorѴ-ঞomvb|_bm|_;0umr;ubl;|;u-m7b|_bm-1ubঞ1-Ѵ7bv|-m1;ŐƐŊƔhlőo|vb7;|_;0umr;ubl;|;uĺm-77bঞom|oruoloঞm]|-u];|;7v-Ѵ-];Őļv-mb|-ঞom_-u;v|Ľőo=0;;|Ѵ;Ŋbm=;v|;7v|-m7vŐ;ĺ]ĺķ|_uo]_vl-ѴѴv1-Ѵ;v-Ѵ-];ķ0Ѵ-mh;|v-Ѵ-];r;ulb|v-m7$bl0;u"-Ѵ;v$bl0;u"-Ѵ;b1;mv;vőķ!! -m7|_; o]Ѵ-vŊCu100 Mile House DistrictINTERIOR &"҃!ƓƏ%50%LODGEPOLE PINEƓ%HYBRID WHITE SPRUCEPONDEROSA PINEƒ% ƒ%WESTERN LARCHThompson Rivers DistrictINTERIOR &"҃!ƒƔ%ƒƐ%LODGEPOLE PINEPONDEROSA PINE29%2%HYBRID WHITE SPRUCEƒ%WESTERN LARCH o]Ѳ-vňCu0;;|Ѳ;--1hĸ _o|o1u;7b|ثouu-bm;-1Ѳ-1_Ѳ-m88 ELEPHANT HILLՊŇՊ """ ! 0;;|Ѵ;v0Ŋ1ollb;;ruolo|;7|_u;;h;|ooѴv=ou1om|uoѴѴbm] o]Ѵ-vŊCu0;;|Ѵ;rorѴ-ঞomvķ-ѴѴo=_b1_;u;7;rѴo;7|o-ubm]7;]u;;v-1uovv Ѵ;r_-m|bѴѴĺ$_;v;;u;ĹƐĺ -vv|u-rrbm]vbm]bm7]u;m=mm;Ѵ|u-rvĸƑĺ $u-r|u;;vŐѴ-u];ķѴb; o]Ѵ-vŊCu|u;;v=;ѴѴ;7rubou|o o]Ѵ-vŊCu0;;|Ѵ;Yb]_|ķ|o-u-1|0;;|Ѵ;vb|_bm7;Cm;7-u;-vv1_-v_-u;v|0Ѵo1hvőĸ-m7ƒĺ ŐƒŊl;|_Ѵ1Ѵo_;ŊƑŊ;mŊƐŊom;ő-mঞŊ-]]u;]-ঞomr_;uolom;ĺlv|0;v;7bm1omfm1ঞomb|_o|_;uv|u-|;]b;vŐv-mb|-ঞom_-u;v|ķ|u-rrbm]ou|u-r|u;;vőķ-m7bvv;7|oruo|;1|vl-ѴѴ]uorvo=|u;;vou-vl-ѴѴv|-m7Ő;ĺ]ĺķr-u|o=-mѴ7uo|_-m-];l;m|u;-ou]u;;m|u;;u;|;mঞom-u;-őĺ$_; "l-ѴѴ"1-Ѵ;"-Ѵ-]; uo]u-lvr;1bC1-ѴѴ-bl;7|o_-u;v|v|-m7v|_-|_-;bm=;v|-ঞomvo= o]Ѵ-vŊCu0;;|Ѵ;ķ|-u];ঞm]v-Ѵ-];orrou|mbঞ;vѴ;vv|_-mƑƏƏƏlƒ-m7Ѵ;vv|_-mC;_-1omঞmov1Ѵ;-u1|or;mbm]vķbm-u;-v|_-|oѴ7mo|moul-ѴѴ0;-77u;vv;7|_uo]_l-fouѴb1;mv;;vou$bl0;u"-Ѵ;vĺ;1omvb7;u-|bomvĹb;m|_;Ѵblb|;7--bѴ-0bѴb|o=ro|;mঞ-Ѵ|u-r|u;;vŐѴ-u];ķѴb; o]Ѵ-vŊCuő|_uo]_o|l1_o=|_;Cu;-u;-ķl-vv=mm;Ѵ|u-rrbm]-vv;7;|;mvb;Ѵ|_uo]_o| Ѵ;r_-m|bѴѴĺ$u;;0-b|vŐ1om|-bmbm]-u-1ঞ;r_;uolom;vőķ_b1_-u;v-ѴѴ7;rѴo;7bm-]ub7b|_bm-0Ѵo1hķ;u;mo|v;7-1uovv Ѵ;r_-m|bѴѴ-v|_bv1-mu;vѴ|bm0;;|Ѵ;vvru;-7bm]|_;bu--1h-1uovvlou;|u;;vķu;vѴঞm]bm]u;-|;ulou|-Ѵb|ĺ$_;u;;u;b7;vru;-7-m7om]obm]1om1;umv|_-||_;v;v|u-|;]b;v;u;mo|v11;vv=Ѵbm1om|-bmbm] o]Ѵ-vŊCu0;;|Ѵ;ķ-m7-0o|om]obm]lou|-Ѵb|0o|_b|_bm-m7-7f-1;m||o|_;Cu;-u;-ĺml0;uo=v|-@0o|_bm";1࣐r;l11ollmbঞ;v-m7|_;ruobm1b-Ѵ]o;uml;m|u-bv;71om1;umv-0o||_-|v-Ѵ-];_-u;vঞm]-vmo|ļ-]]u;vvb;ѴĽouruo-1ঞ;Ѵ|-u];ঞm]0;;|Ѵ;Ŋbm=;v|;7ou-|Ŋubvhv|-m7vĺmr-uঞ1Ѵ-uķvol;ruo=;vvbom-Ѵ=ou;v|;uv=uol";1࣐r;l11ollmbঞ;v;ru;vv;7=uv|u-ঞom|_-|l-fouঞl0;uѴb1;mv;;v;u;mo|-7;t-|;Ѵ-77u;vvbm]ļ|_;0;;|Ѵ;bvv;Ľķ-m7-||_;Ѵ-1ho=7bu;1ঞ;=uol|_;ruobm1b-Ѵ]o;uml;m|v|o_-u;v|0;;|Ѵ;Ŋbm=;v|;7-u;-vĺ|_;uv=;Ѵ||_-||_;v-Ѵ-];rubm1brѴ;u;tbubm]-ѴѴ]u;;m|u;;v|o0;u;|-bm;7blr;7;7ruo-1ঞ; o]Ѵ-vŊCu0;;|Ѵ;l-m-];l;m|ĺo;;uķ-v7;v1ub0;7-0o;|_;v;b;vom|_;-rruorub-|;;|;m|-m7-rruo-1_|ov-Ѵ-];;u;mo|1omvbv|;m|-1uovv;b|_;u";1࣐r;l11ollmbঞ;vou|_;ruobm1b-Ѵ]o;uml;m|ĺRole of Secwépemc communities:";1࣐r;l1m-|u-Ѵu;vou1;v|-@;u;bmoѴ;7bm|_; o]Ѵ-vŊCu0;;|Ѵ;v0Ŋ1ollb;;ķ-m7|;uub|oub-Ѵr-|uoѴblrѴ;l;m|;7|_; o]Ѵ-vŊCu0;;|Ѵ;lomb|oubm]ruo|o1oѴŐv;;0;Ѵoőĺm-77bঞomķC;Ѵ7v|-@=uol";1࣐r;l11ollmbঞ;vķbm1Ѵ7bm]om-r-u|;buv|-ঞomķ;u;bmoѴ;7bm1om71ঞm]C;Ѵ7u;1omm-bvv-m1;|ob7;mঞ=-u;-v=ou|u;-|l;m|vŐbĺ;ĺķѴo1-ঞm]-m7ruo0bm]bm--1h-u;-vőķbmv|-ѴѴbm]-m7lomb|oubm]0-b|;7=mm;Ѵ|u-rv|o-u-1|-m71-r|u; o]Ѵ-vŊCu0;;|Ѵ;vĺOutcomes and outputs:oѴѴobm]|_;ƑƏƐƕbѴ7Cu;vķouu-bm;-1Ѵ-1_Ѵ-mŐ m|oloѴo]bv|ķ!! őr7-|;7-m7u;Ѵ;-v;7ļ;v|ru-1ঞ1;v=oul-m-]bm] o]Ѵ-vŊCu0;;|Ѵ;Ĺ o]Ѵ-vŊCu0;;|Ѵ;-m7bѴ7Cu;ĽŐo;l0;uƑƏƐƕő21ĺm-77bঞomķ|_; o]Ѵ-vŊCu0;;|Ѵ;v0Ŋ1ollb;;ŐѴ;70ouu-bm;-1Ѵ-1_Ѵ-m-m7 -b7-f1_;uķ!! ő7;;Ѵor;7]b7-m1;7o1l;m|v=ou o]Ѵ-vŊCu0;;|Ѵ;l-m-];l;m|ķbm1Ѵ7bm]|_;=oѴѴobm]|o1u;-|;7bm";r|;l0;uƑƏƐƖĹŎ o]Ѵ-vŊCu0;;|Ѵ;Ĺ|ooѴv|ovrrou|v-mb|-ঞom_-u;v|-m7]u;;m|u;;ruo|;1ঞomĸ-m7Ŏ ;;Ѵorl;m|o=-m Ѵ;r_-m|bѴѴbmv;1|ķ0;;|Ѵ;-m7 o]Ѵ-vŊCu1om|uoѴ|u;-|l;m|v|u-|;]Ől;|_o7oѴo]=ouvu;bm]ņb7;mঞ=bm]ro|;mঞ-Ѵ|u;-|l;m|mb|v-m77;;Ѵorbm]-m7blrѴ;l;mঞm]|u;-|l;m|vő$_; o]Ѵ-vŊCu0;;|Ѵ;v0Ŋ1ollb;;-m71oѴѴ-0ou-ঞ;lomb|oubm]v0Ŋ1ollb;;-Ѵvo7;;Ѵor;7-vu;ruo|o1oѴ=oulomb|oubm] o]Ѵ-vŊCu0;;|Ѵ;ĺ$_bvvu;-vblrѴ;l;m|;70";1࣐r;l1|;uub|oub-Ѵr-|uoѴķঞѴbbm]|_;"u;ƐƑƒrѴ-oulĺ21ՊՔՓ-1Ѵ-1_Ѵ-mķĺƑƏƐƕĺ;v|ru-1ঞ1;v=oul-m-]bm] o]Ѵ-vŊCu0;;|Ѵ;Ĺ o]Ѵ-vŊCu0;;|Ѵ;-m7bѴ7Cu;ĺ89ƕŇ) ! ! ( !+$($ " $ACCESS MANAGEMENTOverview and approach:oѴѴobm]bѴ7Cu;ķ-h;1om1;umbv|_-|lo|oub;7;_b1Ѵ;v;om7bv|u0;7vobѴvķ-m7bm1u;-v;7-11;vv=-1bѴb|-|;70Cu;]-u7vķbѴѴouv;mvobѴ7bv|u0-m1;Ő-m7-vvo1b-|;7_--u7vo=Ѵ-m7vѴb7;v-m7Yoo7bm]ő-m7bm1u;-v;_mঞm]ru;vvu;vomѴm;u-0Ѵ;bѴ7Ѵb=;rorѴ-ঞomvĺ$o-77u;vv|_;v;ubvhvķ-ubov-rruo-1_;v|oļ-11;vvl-m-];l;m|Ľ;u;blrѴ;l;m|;7-1uovv|_; Ѵ;r_-m|bѴѴbѴ7Cu;ĺ$_;v;;u;ĹŎ blrѴ;l;m|-ঞomo=-ļ";1ঞomƔѶĽou7;uŐouļ!;1u;-ঞom-Ѵu7;uĽőm7;u";1ঞomƔѶŐƐőo=|_;ou;v|v-m7!-m]; u-1ࢼ1;v1|ķ1Ѵovbm]-11;vv|olo|oub;7;_b1Ѵ;v-m7-ѴѴ|r;vo=o@Ŋuo-7u;1u;-ঞom-Ѵ;_b1Ѵ;vb|_bm|_; Ѵ;r_-m|bѴѴbѴ7Cu;-u;-ķ;1;r|om;bvঞm]uo-7vĺ$_bv-vvb]m;7bm|o;@;1|0|_; bv|ub1|-m-];uvo= -m7 $!bm-ƑƏƐѶ-m7bm;@;1|mঞѴ ;1;l0;uƑƏƐѶտ bm-m-uƑƏƐƖ|_bv-v;|;m7;7|o;m1olr-vv|_;ѴѴb;-h;bѴ7Cu;-u;--m7-vbm;@;1|mঞѴ ;1;l0;uƒƐķƑƏƑƏŎ blrѴ;l;m|-ঞomo=$(_mঞm]1Ѵov;7-u;-vbmvr;1bC;7)bѴ7Ѵb=;-m-];l;m|&mb|vŐm7;u|_;)bѲ7Ѳb=;1|o|ou(;_b1Ѳ; uo_b0bࢼom!;]Ѳ-ࢼomőbm|_;=-ѴѴ_mঞm]v;-vomo=ƑƏƐƕŐ1omঞm;7|o7-|;őŎ bmv|-ѴѴ-ঞomo=vb]m-];-|h;Ѵo1-ঞomv|_uo]_o| Ѵ;r_-m|bѴѴu;]-u7bm]|_;lo|oub;7;_b1Ѵ;1Ѵovu;-m7$(_mঞm]u;v|ub1ঞomvŎ u;71ঞombmblb|;7 m|umঞm]|-]v--bѴ-0Ѵ;=ouloov;_mঞm]b|_bm|_;$_olrvomh-m-]-m!;]bom$_;-11;vvl-m-];l;m|v0Ŋ1ollb;;_-v-Ѵvo;m]-];7b|_=ou;v|Ѵb1;mv;;v-m7=o1vv;7omruoloঞm]u;vou1;uo-7bm;m|ou-m77;-1ঞ-ঞomĺu-m1bvu;7-Ѵ;Ő)bѴ7Ѵb=;boѴo]bv|ķ$_olrvomh-m-]-m-|u-Ѵ!;vou1;!;]bomőѴ;7-v11;vv=Ѵruorov-Ѵom0;_-Ѵ=o=|_bv1ollb;;|o-11;vv=m7bm]|_uo]_|_;ou;v|-u0ommbঞ-ঞ;|ou;=ou;v|7;-1ঞ-|;7u;vou1;uo-7vĺ$_;-11;vvl-m-];l;m|-m71oѴѴ-0ou-ঞ;lomb|oubm]v0Ŋ1ollb;;v-u;1omঞmbm]|o1om71|ruboub|-|;uv_;7-vv;vvl;m|v|ob7;mঞ=ruboub|-|;uv_;7vb|_bm|_; $!-m7 =ouuo-77;-1ঞ-ঞom-m7bm=oul1lѴ-ঞ;;@;1|vlo7;ѴѴbm]ĺ;1omvb7;u-|bomvĹ$_;-blvo=blrѴ;l;mঞm]o@Ŋuo-7-m7$(_mঞm]1Ѵovu;v;u;-ѴѴobm]|_;u;v|ou-ঞom-m7m-|u-Ѵu;];m;u-ঞomo=]u-vvѴ-m7v-m7o|_;uv;mvbঞ;;1ovv|;lvķlbঞ]-ঞm]|_;ubvho=-77bঞom-Ѵ7bv|u0-m1;ņ_--u7vķ-m7u;71bm]ru;vvu;vombѴ7Ѵb=;rorѴ-ঞomvĺ$_;buv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;-vv;;hbm]-=u|_;u;|;mvbom|o|_;";1ঞomƔѶou7;u0;om7 ;1;l0;uƑƏƑƏķ_o;;u|_bv-v7;mb;70|_; bv|ub1|-m-];uvĺh;1omvb7;u-ঞom_;mrѴ-mmbm]u;vou1;uo-77;-1ঞ-ঞombv1omvb7;ubm]=|u;-11;vvm;;7v=ouv-Ѵ-];ouvbѴb1Ѵ|u;ķouo|_;uv_ou|;u|;ulu;_-0bѴb|-ঞom-1ঞbঞ;vĺ$_bvu;tbu;v1Ѵov;1oѴѴ-0ou-ঞomb|_u;vou1;v;uvņbm7v|uu;ru;v;m|-ঞ;vĺ$_;-11;vvl-m-];l;m|v0Ŋ1ollb;;ruob7;v-v|uom]lo7;Ѵ=ou]o;uml;m|Ŋ|oŊ]o;uml;m|1oѴѴ-0ou-ঞom|_-|1-m-Ѵvov;u;-v-rѴ-oul|o1omm;1|b|_0uo-7;uv|-h;_oѴ7;uvĺRole of Secwépemc communities:";1࣐r;l1v|-@;u;bmoѴ;7-m71omঞm;|or-uঞ1br-|;bm|_;-11;vvl-m-];l;m|v0Ŋ1ollb;;ĺ";1࣐r;l1C;Ѵ7v|-@1omঞm;|o1om71|u;vou1;uo-7lomb|oubm]|obm=oul-vv;vvl;m|o=1lѴ-ঞ;blr-1|v-m7ro|;mঞ-Ѵuo-77;-1ঞ-ঞomĺ$;uub|oub-Ѵr-|uoѴ-Ѵvou;1ou7bm1b7;m|-Ѵ7-|-ombѴ7Ѵb=;rorѴ-ঞomvķ_mঞm]-m7o@Ŋuo-71olrѴb-m1;-m7uo-7v|-|vĺ";1ߪr;l1lou;Ѳr;ulb|-m7lo|oub;7;_b1Ѳ;1Ѳovu;vb]mvĸ _o|o1u;7b|ثou;v|oo7v|7ńo00"|7bov90 ELEPHANT HILLՊŇՊ """ ! Outcomes and outputs:m-77bঞom|o|_;-11;vvl-m-];l;m|1Ѵovu;vѴbv|;7-0o;ķ-m7|_;om]obm]ouh|o7;-1ঞ-|;u;vou1;uo-7v|_uo]_o| Ѵ;r_-m|bѴѴ-m7vuuom7bm]-u;-vķ-h;o|r|o=|_;-11;vvl-m-];l;m|ruof;1|-v|_;1u;-ঞomo=-v;|o=ļ ubm1brѴ;v=ou11;vv-m-];l;m|Ľķ1o;ubm]0o|_m;7;;Ѵorl;m|-m7Ѵ-m7v1-r;ŊѴ;;ѴrѴ-mmbm]Őrr;m7bƕőĺARCHAEOLOGYOverview and approach:)bѴ7Cu;vrru;vvbom-1ঞbঞ;vķ-v;ѴѴ-v|_;v0v;t;m|u;_-0bѴb|-ঞom-m7u;=ou;v|-ঞomķ1-mm;]-ঞ;Ѵblr-1|-u1_-;oѴo]b1-Ѵvb|;v-m7o|_;u1Ѵ|u-Ѵ_;ub|-];-Ѵ;vom|_;Ѵ-m70-v;Őv1_-v_bv|oub1vb|;vķ|u-7bঞom-Ѵv;vb|;vķ_;ub|-];|u-bѴvőĺ-mo=|_;v;vb|;v_oѴ7vb]mbC1-m|_bv|oub1-Ѵ-m71om|;lrou-u-Ѵ;-m7vb]mbC1-m1;=oubuv|-ঞomv1ollmbঞ;vĺ)bѴ7Cu;v-Ѵvoru;v;m|-mbt;orrou|mb||o1om71|Ѵ-u];Ŋv1-Ѵ;bm;m|ou7;|o;|;mvb;]uom7;rovu;v1u;-|;70|_;Cu;-m7Cu;vrru;vvbom-1ঞb|ĺ";1࣐r;l11ollmbঞ;vv|uom]Ѵ-7o1-|;7|_uo]_|_;-m7$=ou|_;orrou|mb||ovu;-ѴѴCu;]-u7v-m7=;m1;Ѵbm;vrubou|o-m=u|_;uouhv0;bm]1om71|;7ĺ$_bv-rruo-1_o=buv|-ঞomvŊѴ;7-u1_-;oѴo]b|_bm|_;buu;vr;1ঞ;|;uub|oub;v-vv|uom]Ѵ;v|-0Ѵbv_;7bm|_; $!-vr-u|o=|_;ļu1_-;oѴo]b1-Ѵ;ub;vv;vvl;m|Őő uo1;vv=ouou;v| ;;Ѵorl;m| Ѵ-mmbm]bm|_;-lѴoorv$"Ľĺ$_bvruo1;vv-vCuv|blrѴ;l;m|;7bmƐƖƖƖķ]b7;70-mv|;;ubm]1ollb;;1olrubvbm]";1࣐r;l1-u1_-;oѴo]bv|vķu;ru;v;m|-ঞ;v=uol|_; bv|ub1|-m7=ou;v|Ѵb1;mv;;vĺ$_bv;v|-0Ѵbv_;7-ruo1;vv=ou;m]-]bm]b|_buv|-ঞomvbm=ou;v|rѴ-mmbm]-m7;mvubm]buv|-ঞomѴ;-7;uv_brbm-vv;vvbm]-m7lbঞ]-ঞm]ro|;mঞ-Ѵblr-1|v|o1Ѵ|u-Ѵ_;ub|-];-Ѵ;vĺb;m|_;-]u;;l;m||_-||_;$_olrvomh-m-]-m-|u-Ѵ!;vou1;!;]bom-v|o0;|_;Ѵ;-7=ouruobm1b-ѴbѴ7Cu;u;1o;uom Ѵ;r_-m|bѴѴķ|_bvruo1;vv-vঞѴb;7=ou-u1_-;oѴo]om Ѵ;r_-m|bѴѴĺ"r;1bC1-ѴѴķ|_bvl;-m||_-|-@;1|;7";1࣐r;l11ollmbঞ;v;u;|_;Ѵ;-7=ou-u1_-;oѴo]ouhb|_bm|_;bu|;uub|oub;vĺ$_bv1om|u-v|;7|o|_;-rruo-1_|-h;mbmo|_;ur-u|vo=|_;ruobm1;ķ_;u;-u1_-;oѴo]ouh-vѴ-u];Ѵ1om|u-1|;7|_uo]_1olr;ঞঞ;|;m7;uvĺu|_;uķbmo|_;u bv|ub1|vŐouo|_;uCu;vbm|_; őķomѴ-v0v;|o=Cu;]-u7v;u;vu;;7Ĺ|_ov;7;;l;7|o0;o=ļ_b]_-u1_-;oѴo]b1-Ѵro|;mঞ-ѴĽ0-v;7omru;7b1ঞ;lo7;Ѵvĺmr-u-ѴѴ;Ѵ|o7bv1vvbomv-||_; Ѵ;r_-m|bѴѴ$-m7ķbmƑƏƐѶ|_;ruobm1b-Ѵu1_-;oѴo]u-m1_7;1b7;7|orbѴo|-mo;Ѵ-rruo-1_o=|-hbm]o|-ļ0Ѵ-mh;|r;ulb|Ľ=ou|_;;mঞu;ruobm1;Őb|_vol;-u;-;1;rঞomvőĺ$_bvr;ulb|-|_oub;7-u1_-;oѴo]b1-Ѵblr-1|-vv;vvl;m|vo=Cu;vrru;vvbom-1ঞbঞ;vķbѴ7Cu;Ŋu;Ѵ-|;7bm=u-v|u1|u;r]u-7;v-m7u;=ou;v|-ঞom-1ঞbঞ;vruorov;70!! ĺ$_;rurov;o=|_bvrbѴo|-rruo-1_-v|o-ѴѴo=ou-vv;vvl;m|o=0um;7-u;-vķCu;]-u7vķ7-l-];7u-m];bm=u-v|u1|u;-v;ѴѴ-v-77u;vvro|;mঞ-Ѵblr-1|v-ubvbm]=uolrov|ŊbѴ7Cu;-1ঞbঞ;vv1_-vঞl0;uv-Ѵ-];ķu;lo-Ѵo=7-m];u|u;;vķvb|;ru;r-u-ঞom-m7rѴ-mঞm]ķ]b7;70|_;7bu;1ঞ;vruob7;70|_;u1_-;oѴo]u-m1_ĺ)ouh1om71|;7m7;u|_;bmbঞ-Ѵr;ulb|ŐƑƏƐѶŊƏƑƕƔő-v|_;m|u-mvbঞom;7bm|o-m;r;ulb|ŐƑƏƑƏŊƏƏƒƓő_b1_;rbu;vbmƑƏƑƒĸb|bv-mঞ1br-|;7|_-|-u1_-;oѴo]ouh-vvo1b-|;7b|_|_;ƑƏƑƐbѴ7Cu;vbѴѴ-Ѵvo0;1om71|;7m7;u|_bvr;ulb|ĺ$_;r;ulb|bm1ourou-|;vl;|_o7v-m7vr;1bC17bu;1ঞomv-m70;v|ru-1ঞ1;v=ouvu;bm]Cu;]-u7v-m7=;m1;Ѵbm;vķv1_-v=o1vvbm]omvu=-1;bmvr;1ঞom-m7ruob7bm]-7;Cmbঞomo=vu;=oo|rubm|vĺ)_bѴ;b|-ѴѴo;7=ouvouru;Ѵblbm-uC;Ѵ7u;1omm-bvv-m1;Ő !vő|o0;1om71|;70momŊr;ulb;7-u1_-;oѴo]bv|vŐ;ĺ]ĺķbuv|-ঞomv1Ѵ|u-Ѵ_;ub|-];C;Ѵ7v|-@őķb|u;tbu;7vb|;u;1ou7v-m7u;rou|v|o0;1olrѴ;|;7ņv0lb;70r;ulb;7-u1_-;oѴo]bv|vĺ"ol;";1࣐r;l11ollmbঞ;v_-;-u1_-;oѴo]bv|vomv|-@ķ_bѴ;o|_;uvbm7bb7-ѴѴou1oѴѴ;1ঞ;Ѵ1om|u-1|;71omvѴ|-m|-u1_-;oѴo]bv|vĺ!;]-u7Ѵ;vvķ";1࣐r;l11ollmbঞ;v-m7C;Ѵ7v|-@Ѵ;7-ѴѴ-u1_-;oѴo]-1uovv Ѵ;r_-m|bѴѴĺ91ƕŇ) ! ! ( !+$($ " $;1omvb7;u-|bomvĹu1_-;oѴo]-vom;o=|_;lov|1_-ѴѴ;m]bm]1olrom;m|vo=bѴ7Cu;u;1o;u7;|o1omYb1ঞm]r;uvr;1ঞ;vom|_;u;tbu;7v1or;-m7bm|;mvb|o=ouhķ|_;1ov|vbmoѴ;7ķ-m7;|;mvbomo=|_; $!ruo1;vvbm|o|_; -m7-ub0oo-|u-Ѵ!;vou1;!;]bomĺ$_;v;|;mvbomv-u;Ѵ-u];Ѵmu;voѴ;7Őv;;_-r|;uƐƏőĺbuv|-ঞomv_-;|_;ub]_||ol-h;7;1bvbomvregarding their cultural heritage, which necessarily means being involved in/leading cultural heritage (including archaeology) assessments within their |;uub|oub;v-m7lbঞ]-ঞm]-mro|;mঞ-Ѵblr-1|vĺ$_bvub]_|bvvrrou|;7m7;uuঞ1Ѵ;ƐƐo=& ! ķ_b1_statesļm7b];movr;orѲ;v_-;|_;ub]_||oru-1ࢼv;-m7u;b|-Ѳb;|_;bu1Ѳ|u-Ѳ|u-7bࢼomv-m71v|olvĸ$_bvincludes the ub]_||ol-bm|-bmĶruo|;1|-m77;;Ѳor|_;r-v|Ķru;v;m|-m7=|u;l-mb=;v|-ࢼomvo=|_;bu1Ѳ|u;vĶv1_-v-u1_-;oѲo]b1-Ѳ-m7_bv|oub1-Ѳvb|;vĶ-u|;=-1|v,7;vb]mvĶ1;u;lomb;vĶ|;1_moѲo]b;v-m7bv-Ѳ-m7r;u=oulbm]-u|v-m7Ѳb|;u-|u;ĸĽ(emphasis added)ѴѴ-u1_-;oѴo]b1-Ѵvb|;v|_-|7-|;|oƐѶƓѵou;-uѴb;u-u;ruo|;1|;70|_;;ub|-];omv;u-ࢼom1|ķ_bѴ;-11;vv|omomŊ-u1_-;oѴo]b1-Ѵ1Ѵ|u-Ѵ_;ub|-];u;vou1;vbv-1omvঞ|ঞom-ѴѴruo|;1|;70oub]bm-Ѵub]_|ĺ$_;v;o=ru;7b1ঞ;lo7;Ѵvķv1_-v|_;lo7;Ѵ|_-|7;Cm;v-u;-v-v0;bm]o=_b]_ķl;7blouѴo-u1_-;oѴo]b1-Ѵro|;mঞ-Ѵķ-v-Ѵvo1om|;mঞovĺv|_;Cm7bm]vo= Ѵ;r_-m|bѴѴrov|ŊCu;-u1_-;oѴo]v_oķ|_;v;lo7;Ѵv-u;o[;mbm-7;t-|;bmru;7b1ঞm]|_;o11uu;m1;o=-u1_-;oѴo]b1-Ѵvb|;vĺ";1࣐r;l11ollmbঞ;v-Ѵvou-bv;71om1;umv|_-||_;v;o=v1_lo7;Ѵv1-m0;v;7|o0r-vv1omvѴ|-ঞom-m7lbmblb;buv|-ঞombmoѴ;l;m|Őv;;_-r|;uѶőĺbm-ѴѴķ0o|_";1࣐r;l1-m7ruobm1b-Ѵv|-@u-bv;71om1;umv|_uo]_o|ƑƏƐѶ-m7ƑƏƐƖ|_-|-u1_-;oѴo]vb|;vu;1ou7;7-vr-u|o=Cu;]-u7-m7=;m1;vu;v;u;mo|0;bm]1ollmb1-|;7bm-ঞl;Ѵl-mm;u|o=ou;v|Ѵb1;mv;;vĺ$_bvu;vѴ|;7bmvol;-u1_-;oѴo]vb|;v0;bm]Ѵo1-|;7b|_bmruorov;7v-Ѵ-];0Ѵo1hvŐbĺ;ĺķb|_bm|_;0om7-ub;vo=ruorov;7_-u;vঞm]őĺRole of Secwépemc communities:ѴѴ-u1_-;oѴo]b1-Ѵouhb|_bm Ѵ;r_-m|bѴѴ-v7bu;1|--u7;7|o";1࣐r;l11ollmbঞ;vŐb|_vol;1ollmbঞ;v1om|u-1ঞm]-r;ulb;7-u1_-;oѴo]bv||ovrrou||_;ouhőĺollmb|C;Ѵ7v|-@Ѵ;7 !v-Ѵom]-ѴѴCu;]-u7v-m7blr-1|;7=;m1;Ѵbm;v-m7;u;bmoѴ;7bm-ѴѴ-u1_-;oѴo]b1-Ѵblr-1|-vv;vvl;m|vĺollmbঞ;vo[;mvrrou|;7om;-mo|_;ubm1olrѴ;ঞm]|_;ouhbm;-1_o|_;uĽv|;uub|oub;vĺOutcomes:Ŏ buv|-ঞomvѴ;7-u1_-;oѴo]bvr-u|o=1ollmbঞ;v-vv;uঞm]|_;buub]_|v-m7vo;u;b]m|o;u1Ѵ|u-Ѵ_;ub|-];bm|_;bu|;uub|oub;vĺ$_;|u;o|1ol;v-u;|_ov;7;Cm;70";1࣐r;l11ollmbঞ;vĹ|_;orrou|mb||oļrb;1;|o];|_;uĽ-m77;lomv|u-|;|_;bu_bv|oub1-Ѵ-m7om]obm]1omm;1ঞom|o|_;buѴ-m7ķ0bѴ71-r-1b|ķ-m7ļѲ;-um|_;r;orѲ;|_-|1-l;0;=ou;Ķ|_;-m1;v|ouvĽŎ $_;;|;m|-m7Ѵo1-ঞomo=vb|;v|_uo]_o||_;Cu;ruob7;;b7;m1;o=|_;ub1_-m7;|;mvb;_bv|oub1-Ѵru;v;m1;-m7v;o=";1;r;l1িѴ଒ ;10";1࣐r;l1r;orѴ;ķ-m77;lomv|u-|;bm-7;t-1b;vbmru;7b1ঞ;lo7;Ѵvv;7|o7;|;ulbm;-u1_-;oѴo]b1-Ѵro|;mঞ-ѴŎ u;Ѵblbm-uC;Ѵ7u;1omm-bvv-m1;Ő !vő1olrѴ;|;7=ouƓƏƔĺƏѶhlo==;m1;Ѵbm;vŐƑƖƒĺƑhlbm ķƐƐƐĺѶѶhlbm $!ő-m7ƔѶƐĺƕhlo=Cu;]-u7vŎ ƑƐѶ-u1_-;oѴo]b1-Ѵvb|;vu;1ou7;70";1࣐r;l11ollmbঞ;vb|_bm Ѵ;r_-m|bѴѴbѴ7Cu;-u;-ŐƑƏƓm;vb|;v-m7ƐƓru;bovѴu;1ou7;7vb|;v|_-|;u;u;bvb|;7-m7;ubC;7ņr7-|;7őŎ o|;Ĺvb|;u;1ou7bm]|o|_;u1_-;oѴo]u-m1_bvom]obm]ķ|o|-Ѵml0;ubѴѴ0;_b]_;uŎ o|;Ĺ|_;v;vb|;v-uŐ;ĺ]ĺķ=uolѴb|_b1v1-;uv|ouo-vঞm]rb|v-m7o|_;uv;mvbঞ;ņvb]mbC1-m|vb|;vőķ-m7|_;number o=vb|;vv_oѴ7mo|0;bm|;uru;|;7-v|_;l;-vu;o=ļ-Ѵ;Ľouļo|1ol;Ľlom]v||_;l-m-uঞ=-1|v=om7-1uovv|_bvѴ-m7v1-r;-u;|ooѴvv1_-v-uuo_;-7vķ-;_;-7v-m7vr;-uঞrv7-ঞm]|o-|Ѵ;-v|ƕķƏƏƏ;-uvoѴ7Őb=mo|oѴ7;uőĺ92 ELEPHANT HILLՊŇՊ """ ! THE ELEPHANT HILL EMERGENCY LAND $ !!Ґ! !$ !!ґOverview and approach:m;o=|_;Cuv|1om1;umvu-bv;70";1࣐r;l11ollmbঞ;v-v|_;blr-1|o=|_;-mঞ1br-|;7bmYo=lou;Ѵlv_uool_-u;v|;uv-m70;uv|_-|-Ѵ-v=oѴѴov-_b]_v;;ub|bѴ7Cu;ĺuol;-uѴƑƏƐѶķ|_;0;]-m7bv1vvbm]-ruorov-Ѵ|ol-m-];|_bv_-u;v||_uo]_-r;ulbমm]vv|;lblrѴ;l;m|;70";1࣐r;l1|;uub|oub-Ѵr-|uoѴĺ;u|_;vll;uo=ƑƏƐѶŐ=uolѴ-m1_7-|;o=-Ɠ|_|o]v|ѵ|_őķ|_;";1࣐r;l1|;uub|oub-Ѵr-|uoѴblrѴ;l;m|;7-v|u-|;]|olbঞ]-|;|_;;1oѴo]b1-Ѵ-m7_l-m_;-Ѵ|_blr-1|vo=|_bv1oll;u1b-Ѵlou;Ѵlv_uool_-u;v|-1uovv|_; Ѵ;r_-m|bѴѴbѴ7Cu;-u;-ĺ$_bv-v7om;bm|_;-0v;m1;o=ruobm1b-Ѵ]o;uml;m|l-m-];l;m|v|u-|;]b;vouu;]Ѵ-ঞomvķv;;bm]|_;ru-1ঞ1-Ѵ-rrѴb1-ঞomo=";1࣐r;l1Ѵ--m7fubv7b1ঞomo;u|_;=ou;v|m7;uv|ouĺ$_bvruo]u-l-v=m7;70|_;-m-7b-m!;7uovvbѴ7Cu;u;1o;u=m7bm]-m77;vb]m;7-m7blrѴ;l;m|;70ou;v|oo7v|7ĺķ_b1_-v;m]-];70|_; Ѵ;r_-m|bѴѴĺ=ѴѴu;rou|om|_bvruo]u-lbv--bѴ-0Ѵ;omѴbm;22-m7-7o1l;m|-ub7;obv--bѴ-0Ѵ;om|_;"!"";0vb|;-|_rvĹņņĺvuvvo1b;|ĺ1olņruof;1|vĺ_|l22ՊՔՓou;v|oo7v|7ĺƑƏƐѶĺƑƏƐѶ";1࣐r;l1|;uub|oulou;Ѵ_-u;v|Ĺ;l;u];m1Ѵ-m7l-m-];l;m|ruo]u-lĺ$_bvruo]u-lbmoѴ;7ĹŎ |;uub|oub-Ѵr-|uoѴ|u-bmbm]=our-|uoѴl;l0;uvŐbm1Ѵ7bm]|u-bmbm]bm;l;u];m1u;vromv;ruo|o1oѴvķ1ollmb1-ঞom-m7rѴ-mmbm]ĸş"ĸ7b]b|-Ѵm-b]-ঞom-m77-|-1oѴѴ;1ঞomĸC;Ѵ77o1l;m|-ঞomo=r;ulb|vĸ;mbuoml;m|-Ѵ-m7bѴ7Ѵb=;lomb|oubm]ĸ1olrѴb-m1;ĸ1omYb1|l-m-];l;m|-m71ollmb1-ঞomőĸŎ bmv|-ѴѴ-ঞomo=vb]m-];om-ѴѴuo-7vv|;lv;m|;ubm]|_;Cu;Ŋblr-1|;7-u;-ĸŎ l-rrbm]-m7;v|-0Ѵbv_l;m|o=7;vb]m-|;71-lrvb|;v=ourb1h;uv-m70;uvķbm1Ѵ7bm]-v|;0bmv-m7rou|-0Ѵ;|obѴ;|vĸŎ 1u;-ঞomo=-r;ulb|vv|;l=ou-ѴѴrb1h;uv-m70;uvŐ=u;;=oubuv|-ঞombm7bb7-Ѵvőķbm1Ѵ7bm]_-u;v|;uoub;m|-ঞomr-1h-];vĸŎ u;]Ѵ-ur-|uoѴ0|;uub|oub-Ѵr-|uoѴŐlomb|oubm]o=r;ulb|1olrѴb-m1;ķv-=;|bvv;vķuo-71om7bঞom-m7o|_;ub|;lvĸbmvr;1ঞomo=1-lrvb|;vĸruobvbomo=v;ub1;v;ĺ]ĺķ-v|;7bvrov-Ѵ-m7m-b]-ঞomvrrou|ĸ-m7u;vrom7bm]|o1ubঞ1-Ѵbm1b7;m|vőĸ-m7Ŏ ;v|-0Ѵbv_l;m|o=1ollmb1-ঞomvrѴ-oulvŐvo1b-Ѵl;7b-ķ;0vb|;őĺou;Ѳlv_uoolv_-u;v|;7=uolb|_bm|_; Ѳ;r_-m|bѲѲbѲ7Cu;-u;-bmƏƍƎѴĸ _o|o1u;7b|ثou;v|oo7v|7ńo00"|7bovƖƒƕŇ) ! ! 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CHAPTER 8‘Our voices are stronger together’: Reflections on recovery, success and the value of joint leadership$_; Ѵ;r_-m|bѴѴbѴ7Cu;u;1o;uwas-0o|‘healing the land’. o;;uķ=our-uঞ1br-m|vbm|_;v;|-0Ѵ;v|_;v11;vv;v-ubvbm]=uol|_bvfobm|ruo1;vv;u;vroh;mo=mo|Őfv|őbm|;ulvo=ļu;1o;ubm]ĽCu;-@;1|;7Ѵ-m7v1-r;vĺmv|;-7ķ|_;-Ѵ;-m7v|u;m]|_o=|_bvm;-rruo-1_;u;7;v1ub0;7bm|;ulvo=|_;m;u;Ѵ-ঞomv_brv-m7|uv|-m7|_-|;u;;v|-0Ѵbv_;7ĸ|_;orrou|mbঞ;v=ou";1࣐r;l11ollmbঞ;v|o0bѴ7|_;bu1-r-1b|ķ_-;|_;bu;r;uঞv;u;1o]mb;7-m7|_;buob1;v_;-u7ķ-m7|o];|o|om|_;Ѵ-m7ĸ|_;hmoѴ;7];-m71Ѵ|u-Ѵ1omm;1ঞomv]-bm;7|_uo]_";1࣐r;l1ŊѴ;7-u1_-;oѴo]ĸ-m7|_;1u;-ঞomo=-m;ļlo7;ѴĽ=ou1oѴѴ-0ou-ঞomlobm]=ou-u7ĺREFLECTIONS ON RECOVERYm-77bঞom|o|_;;lr_-vbvom0bѴ7bm]|uv|ķu;Ѵ-ঞomv_brv-m7-m;lo7;Ѵ=ou1oѴѴ-0ou-ঞomŐ7;v1ub0;7bm|_;=oѴѴobm]v;1ঞomvőķr;orѴ;-Ѵvov_-u;7|_;bur;uvr;1ঞ;v-m7o0v;u-ঞomvom|_;u;1o;uo=|_;Ѵ-m7b|v;Ѵ=ĺ";1࣐r;l1C;Ѵ71u;v7;v1ub0;7|_;ruo]u;vvo=m-|u-Ѵu;1o;u-m7u;];m;u-ঞom-1uovv|_;bu|;uub|oub;vĺmr-uঞ1Ѵ-uķ;_;-u7-0o||_;v|uom]u;];m;u-ঞomo=7;1b7ovvr;1b;vķbm1Ѵ7bm]v_u0vv1_-vbѴѴov-m7|u;;vv1_-v0Ѵ-1h1oomoo7-m7|u;l0Ѵbm]-vr;mķ|_uo]_o||_;Cu;ĺ ;orѴ;7;v1ub0;7“banging their knees because the brush is already up to their chest” -m7|u;l0Ѵbm]-vr;m1olbm]0-1h“like a weed…just popping up everywhere in [the Green Lake area]”.bll!ov;;=uol"|v;1;lĽ1*];|Ľ|;lbuv|-ঞomķ_o1om71|;7ubr-ub-mvu;v|_uo]_o||_;Cu;ķ7;v1ub0;7_o|_;7;1b7ovrѴ-m|v“were all just thriving really]oo70|_;ࢼl;;1-l;0-1hthrough, raspberry plants, all the blueberry plants and |_bm]v|_-|Ķ-1|-ѲѲ-[;u-=;;-uvo=|_;0um0;bm]]om;Ķ;u;-ѲѲ1olbm]0-1h0;-ࢼ=ѲѲĽĸ|_;uvmo|;7|_;7;mv;u;];m;u-ঞomo=Ѵo7];roѴ;rbm;v;;7Ѵbm]vbm1;u|-bm-u;-vķ;;m=uolv|-m7v-vom]-v|;m|;-uvoѴ7-||_;ঞl;o=|_;Cu;ķ-m7|_;=-1||_-|ļ|_;u;Ļv=ou-];Ķ|_;u;Ļv-|;u;;u_;u;Ľ-v-mbm7b1-|ou|_-||_;Ѵ-m7v1-r;bvom-r-|_-|ou;1o;uĺmo|_;u-u;-vŋv1_-v-u;-v|_-|0um;7-|_b]_bm|;mvb|ŋ|_;m-|u-Ѵu;];m;u-ঞom_-v0;;mѴ;vvv11;vv=ѴĺvbѴb1Ѵ|u;vr;1b-Ѵbv|ķ_o1om71|;7vu;v|_uo]_o||_;Cu;ķ|oѴ7v|_-|Ĺļ"ol;rѲ-1;v_;u;|_;Cu;-vvo_-uv_Ķ;Ļu;vࢼѲѲѲoohbm]-|-u;-v_;u;|_;u;Ļv;uo];ulbm-m|vĸ"oĶbmvol;1-v;vb|-vtb|;1Ѳ;-u|_-|mo|_bm]-v;;u]obm]|o1ol;0-1h|_;u;ĸl;-mĶ7omĻ|l;-mm;;uĶbut in a hundred years.”҂"(&$&! "&$$ѴঞrѴ;r;orѴ;u-bv;71om1;umv|_-|bѴ7Cu;u;1o;u7b7mo|-7;t-|;Ѵ-77u;vvbvv;vo=|;uu-bmv|-0bѴb|-m7-vvo1b-|;7_--u7vv1_-vѴ-m7vѴb7;v-m7Yoo7bm]ķ_b1__-;1omঞm;7|o1-v;vb]mbC1-m|blr-1|vvbm1;|_;Cu;ĺ ;vrb|;|_;lbঞ]-ঞoml;-vu;vru;v;m|;7bm|_;ļ ov|ŊbѴ7Cu;m-|u-Ѵ_--u7vubvh-m-ѴvbvĹ Ѵ;r_-m|bѴѴbѴ7Cu;Ľu;rou|ķ!-1_-;Ѵ oѴѴ-u7Ő!! ŋ $!ő;ru;vv;7=uv|u-ঞom|_-|ļ;7omĻ|u;-ѲѲ_-;-l;1_-mbvl|odo anything about [all those landslides across the land]. m77omĻ|;;mhmo_-|;Ļ77oĳ||_;Ļu;u;-ѲѲblr-1Ѳ=ou|_;1ollmbࢼ;vĸĽ99ѶŇ! ( !+ķ"& "" $ (& $ !" o-mm;-llom7Ő"h;;|1_;v|m-|u-Ѵ!;vou1;vő-Ѵvo;lr_-vb;7|_;m;;7|or||_;blr-1|vo=|_;Cu;bm1om|;|o=|_;0uo-7;uru;Ŋ;bvঞm]blr-1|v|o|_bvCu;Ŋ-@;1|;7Ѵ-m7v1-r;ĺ)_;m-vh;7b=v_;=;Ѵ||_;Ѵ-m7v1-r;-vom-|u-f;1|ou|o-u7vu;1o;uķ_;uu;vromv;-vĹļoĸĻlvouu|ov-ĸ ;vrb|;-ѲѲ|_;u;-ѲѲ]oo7ouh|_-|Ļv0;;m7om;Ķ|_;blr-1|v;u;;moulovĸ!b]_|Ĵ$_;0bol-vv|_-|-vѲov|Ķ|_;7bv|u0-m1;=uol|_;Cu;]-u7v-m7uo-7v-m7|_;-11;vv|_-|Ļv;m-0Ѳ;7ĸm7|_;Ѳ-1ho=o;uvb]_|Ķ|_;Ѳ-1ho=1olrѲb-m1;-m7;m=ou1;l;m|;@ou||ou;-ѲѲh;;r|u-1ho=_-|Ļv]obm]omom|_-|Ѳ-m70-v;ĸ7omĻ||_bmhb|Ļv;mo]_ĸ;1-v;b|Ļv1lѲ-ࢼ;Ķub]_|Ĵ|_bmhl-0;Ķrovvb0Ѳb=b|-vfv||_;Cu;Ķ;lb]_|_-;7om;;mo]_|o];||_;Ѳ-m7-m71ollmbࢼ;v0-1hom|_;bu=;;|ĸ|b|-vmĻ|fv||_;Cu;ĸ|-v|_;Cu;=oѲѲobm]C[;-uvo=u;ru;_;mvb0Ѳ;Ѳo]]bm]ru-1ࢼ1;vĸ!o-7v|o;;u0b|o=|_;|;uub|ouĸ-bѲu;vbml-m-]bm]]-l;u;vou1;v-m7_mࢼm]-m7|_ov;hbm7vo=|_bm]vĸ;|-Ѳom;];࣌m]bm|ov-Ѳlom_-0b|-|-m7o;uCv_bm]-m7|_ov;hbm7vo=|_bm]vĸ$_;Cu;bvfv|om;|_bm]ĸm7-vl1_-v;7b7-Ѳo|o=]oo7ouhbm|_;u;1o;uĶ;m;;7|ou;1o;u=uollou;|_-mfv||_;Cu;ĸĽ$_;v;u;Y;1ঞomvomѴ-m7v1-r;u;1o;u;u;-Ѵ-v]uom7;7bmr;orѴ;vĽ7b;uv;r;uvr;1ঞ;vom_-|u;1o;u-1|-ѴѴbmoѴ;vĺouo-mm;ķb|l;-m|lou;|_-mfv|rѴ-mঞm]|u;;v-m7u;_-0bѴb|-ঞm]Cu;]-u7vĸb|Ľv-0o|Cm7bm]m;ķ-Ѵ|;um-ঞ;;1omolb1ķ1Ѵ|u-Ѵ-m7o|_;uorrou|mbঞ;vľ|_-|-u;-ѲbѲ;0b|_-u7;u|or|ouCm];uomĽbmrѴ-1;o=|_ov;|_-|;u;Ѵov|7;|o|_;Cu;ĺou!-1_-;Ѵ oѴѴ-u7Ő!! ŋ $!őķb|l;-mv-lou;_oѴbvঞ1b;;m1olr-vvbm]0o|_;1omolb1u;1o;u-m7vrrouঞm]|_;u;1o;uo=|_;;1ovv|;lb|v;Ѵ=ķ_bѴ;lbঞ]-ঞm]=u|_;ublr-1|v|o|_;Ѵ-m7ĺ$_;v;7b@;u;m|b;vo=ļu;1o;uĽķ-m7|_;7b@;u;m|;lr_-v;vr;orѴ;rѴ-1;7om|_;7b@;u;m|o|1ol;v7;v1ub0;70;Ѵoķ1omঞm;|ov_-r;7b;uv;r;uvr;1ঞ;vom|_;ļv11;vvĽo=|_;fobm|-rruo-1_|obѴ7Cu;u;1o;uĺREFLECTIONS ON ‘SUCCESS’m;;ubm|;ub;b|_ruobm1b-Ѵ]o;uml;m|-m7";1࣐r;l1u;ru;v;m|-ঞ;vķ;-vh;7|_;v-l;t;vঞomĹļb=;;u;|o-vho_ov11;vv=Ѳ|_; Ѳ;r_-m|bѲѲbѲ7Cu;u;1o;u_-v0;;mĶ_-|oѲ70;|_;h;=-1|ouv|_-|oĻ7Ѳooh-|-m7_-|1om1ѲvbomoѲ7o1ol;|oĴĽ;u;ķ;v_-u;|_;v;7b@;u;m|r;uvr;1ঞ;vŋ=uol|_; bv|ub1|v-m7!;]bomvķ)"ķ-m7";1࣐r;l11ollmbঞ;vŋom|_;ļv11;vvĽo=|_;fobm|u;1o;uruo1;vv-v-_oѴ;ķ-m7|_;l-m-v|_bvbv7;Cm;70|_ov;bmoѴ;7ĺ$_;Cu;bvfv|om;|_bm]ĸm7-vl1_-v;7b7-Ѳo|o=]oo7ouhbm|_;u;1o;uĶ;m;;7|ou;1o;u=uollou;|_-mfv||_;Cu; _o|o1u;7b|ثo-mm;-llom7ń"h;;|1_;v|m-|u-Ѳ!;vou1;v100 ELEPHANT HILLՊŇՊ """ ! Overall, the majority of people we spoke to =;Ѵ||_-||_;fobm|-rruo-1_|obѴ7Cu;u;1o;uon Elephant Hill had been successful."ol;r;orѴ;vroh;-0o|v11;vvbm|;ulvo=-1_b;bm]7;Cm;7]o-Ѵvķv1_-vCu;]-u7u;_-0bѴb|-ঞomou=;m1;u;1omv|u1ঞomĺ ;m=our;orѴ;_o7b7mo|7;Cm;v11;vvbm|_;v;|;ulvķ|_;u;-v-b7;vru;-7-1hmoѴ;7];l;m||_-||_;v;|r;vo=t-mঞC-0Ѵ;o|1ol;voѴ7Ѵbh;Ѵ0;v1uঞmb;70]o;uml;m|7;1bvbomŊl-h;uv_;m;-Ѵ-ঞm]|_bv-rruo-1_Ĺļ7omĻ|hmob=ŐhbѲol;|;uvo==;m1;Ѳbm;v0bѲ|bvő_ool;-vu;v11;vvĶ0|b|1;u|-bmѲbv_ovol;r;orѲ;l;-vu;b|-m7|_-|Ļv7-|-|_-|7;1bvbomňl-h;uv-u;]obm]|o-m|b=;Ļu;|-Ѳhbm]-0o|_o|o7o|_bvĶb=;7o|_bv-]-bmĶ-m7_o;7ob|m;|ࢼl;-m7_o;ru;r-u;ĸ$_;m|_;u;Ļv]o||o0;vol;t-mࢼC-0Ѳ;o|1ol;v|_-|;1-mv_o_-|ouh;7-m7_-|7b7mĻ|Ķou_ol1_o1-m;;m_or;|o];|7om;bm|_;ࢼl;=oѲѲobm]-Cu;Ѳbh;|_-|ĸbh;_oѲom]bvb|]obm]|o|-h;Ķ|ou;-1_|_ov;o0f;1ࢼ;vĴĽ҂ ķ" $ "$$&!! "&! "o;;uķ|_;u;-vvol;1ubঞ1bvl|_-|ķb|_|_;;1;rঞomo=Cu;]-u7u;_-0bѴb|-ঞomķu-m];u;1o;u-m7v-Ѵ-];Ő|o-m;|;m|őķ|_;bѴ7Cu;u;1o;uruo1;vv7b7mo|7;Cm;h;l;|ub1vou]o-Ѵvķ_b1_bm|uml-7;b|7bL1Ѵ||o;-Ѵ-|;v11;vvĺu|_;uķ_;m1omvb7;ubm]|_;]o-Ѵo=ļv-Ѵ-];Ľķb;vomv11;vv;u;l1_lou;lb;7ĹļoѲ7v-|_;Cu;]-u7u;_-0Ķ_m7u;7r;u1;m|ĸoѲ7b|_-;0;;m7om;-0b|tb1h;uĴm1;-]-bmĶb|_|_-|1_;1hѲbv|o=_-|oѲ7;7om;|ࢼl;Ķyep, you bet. There’s probably things that could have 0;;m-0b|lou;;L1b;m|ĸ|-||_;;m7o=|_;7-Ķ]o|7om;ĸ;m1bm]Ķv-l;|_bm]ĸ;࣌m];uĶ;u1Ѳov;ĸ|Ļv0;;m-v|u]]Ѳ;=ou;;u0o7bmm-b]-ࢼm]|_bvouѲ7o=-u1_-;oѲo]Ĺ);Ļu;-ѲѲѲ;-umbm]_o|_-|bm|;u-1ࢼom_-rr;mvĸ|-||_;;m7o=|_;7-Ķ1-Ѳ;-u;0-1ho|Ķr;orѲ;-u;-0Ѳ;|oum|_;buor;u-ࢼomv-]-bmĶ-m7lov|o=|_;=;m1;v-u;0-1hrĸ"ooѲ7v-|_-|Ļv0;;mv11;vv=Ѳĸ"-Ѳ-];ĶoѲ7v-mo|v11;vv=ѲĶbm|_-|;v_oѲ7Ļ;]o||_;u;tb1h;uĸĽ!!)ķ!! ҄ $!$_;v;1om1;umv-0o||_;Ѵ-1houvѴoruo]u;vvo=v-Ѵ-];;u;;1_o;70om;";1࣐r;l1v|-@ķ_o=;Ѵ||_-|ļ|_;_oѲ;Ѳ-m7v1-r;l-m-];l;m|o=|_-| Ѳ;r_-m|bѲѲ-[;u|_;Cu;-v;uĶ;uroouѲ7om;Ľĸ|_;ur;orѴ;_b]_Ѵb]_|;77;Ѵ-vbml-hbm]h;7;1bvbomvv1_-v]u-vvv;;7lbĺ"ol; bv|ub1|v|-@-Ѵvou-bv;71om1;umv-0o||_;7;Ѵ-vbmu;_-0bѴb|-ঞm]Cu;]-u7vķou|_;1ov|vbmoѴ;7Őbmr-uঞ1Ѵ-u=ou-u1_-;oѴo]őĺuol1ollmbঞ;vĽr;uvr;1ঞ;vķ|_;u;-v-m-vvo1b-|;71om1;um|_-||_;v;_b]_;u1ov|voѴ71-v|-m;]-ঞ;Ѵb]_|om|_;_oѴ;ruo1;vvķouѴ;-7|ob|mo|0;bm]blrѴ;l;m|;7-]-bmbm=|u;Ĺļ|_bmh|_;ruo1;vvbv]oo7-vѲom]-vb|7o;vmĻ|];|-vou|-v|;=uol|_;Cuv|om;Ķ0-vb1-ѲѲĸm7vu;Ķb|lb]_|_-;0;;m;r;mvb;0||_-|Ļv|_;rub1;Ķb|Ļv]uobm]r-bmvbml;;vĶb|m;;7v|o_-rr;mĸĽ҂ !+ &! "ķ" ""! "$!+ş)" ! "ņ$ ļfv|_or;-||_;;m7o=b|Ķb=|_;]o;uml;m|Ѳoohv-|-07];|ouvol;|_bm]vbѲѲѲbh;|_-|=uol-0;-m1om|;u|_-|b|Ļvmo|=uom;7rombm|_;=|u;Ķb|m;;7v|o_-rr;m-|;;ul-fou;;m|ĸĽ҂$ ! &! "ķ" ""! "$!+ş)" ! "ņ$ o;;uķ-ѴѴ)"v|-@bmoѴ;7bm;b|_;uvr;ubvbm]ou-ѴѴo1-ঞm]=m7bm]=ouCu;]-u7u;_-0bѴb|-ঞom;ru;vv;7v-ঞv=-1ঞomb|_|_;ruo1;vvķ-m7=;Ѵ||_-||_;1ov|v;u;fvঞC;7Ĺļ-bm]|_;v|;;ubm]|;-l-v-0b]_;ѲrĶb|-vanother success… what we saw was we got through ou1omvѲ|-ࢼomb|_|_;buv|-ࢼomv=-v|;uĸ+o1oѲ7|-Ѳh|or;orѲ;Ķub]_|Ĵm7b7;mࢼ=_;u;l-0;|_;_-;-ru;vvu;-m7l-0;;1-m_;Ѳrout. And then having that one table where people 1-mu-bv;1om1;umvĶ=uol]u-vvv;;7bm]=ou;-lrѲ;Ĺ_-bm]r;orѲ;-0Ѳ;|ov|-u|ouhbm]|_uo]_vol;o=|_-|v|@;r;7b-|;v|_;ruo1;vvĹoĻu;-0Ѳ;|om;]oࢼ-|;-m71ol;|o-u;voѲࢼom=-v|;uĸĽ҂! $ ķ)"101ѶŇ! ( !+ķ"& "" $ (& $ !" ļ$_;ruo1;vvm7o0|;7Ѳbm1u;-v;71ov|vĶ0|m;;u=;Ѳ|m1ol=ou|-0Ѳ;b|_|_;bm;v|l;m|v|_-|was asked to support.”҂!") $, !ķ)"$_;v;to|;vu;Y;1||_;b7;vru;-7b;-lom]v|ruobm1b-Ѵ]o;uml;m|l-m-];uv-m7|;1_mb1-Ѵv|-@ķ|_-|o;u-ѴѴķ7;vrb|;|_;l-m1_-ѴѴ;m];v=-1;7ķ|_;fobm|u;1o;u-v-v11;vvĹļ$_;u;Ļvo|_;u-u;-vo=|_;ruobm1;_o-u;-Ѳo|=-u|_;u-Ѳom]ĸ||_;;u;mĻ|ouhbm]bm-fobm|1oѲѲ-0ou-ࢼ;l-mm;uĶbm|_;-|_-|;;u;Ķb|_m7b];mov1ollmbࢼ;vĸm7vo|_bmh|_bv7;lomv|u-|;v-_];v|;r=ou-u7ĸm7-_];Ѳ;-umbm]orrou|mb|-m7-r-|_=ou-u7|ov;||_bm]vr=ou|_;=|u;ĸm7vobm|_-|oѲ7v-b|-vv11;vv=ѲĸĽ҂!! "$ļ|_bmhb|-v-]u;-|ruo1;vvĶb|-v-m;-lrѲ;o=-ѲѲhbm7vo=r;orѲ;ouhbm]|o];|_;uĸm7_or;=ѲѲm;|ࢼl;b|ĻѲѲfv|0;m-|u-Ѳ|o=oul|_;v;]uorvĶĺ1ov|_o]_||_;;u;]u;-|ĸ|-vom7;u=Ѳĳ+ovb|-uom7-m7ofv|_-ll;ub|o|ķohmob|-v);v|u-v;u-m7$oѲho-m7$"-m7|_;buv|-ࢼomvu;rv-m7v-v]o;uml;m| bv|ub1|v|-@Ķom|_;]uom77obm]|_;m;1;vv-uouhķ-m7l;-v|_;v1b;mࢼv||_-|-vvb࣌m]|_;u;ŉoubm|_;C;Ѳ7ŉ|ubm]|o|;ѲѲ|_;lvol;|_bm]-0o| o]Ѳ-vňCubeetle. So it was great.”҂!! "$ļĻ7|_bmh|_-||_bv-v;uv11;vv=Ѳĸ$_;u;;u;ࢼl;v|_-|b|-v;ur-bm=Ѳĸm7;um1Ѳ;-uĸ||_bmh|_-||_;o|1ol;v;u;;u0;m;C1b-ѲĶ0o|_=uol|_;r;uvom-Ѳ-m7u;Ѳ-ࢼomv_brvb7;Ķ-v;ѲѲ-v|_;o|1ol;vom|_;Ѳ-m7v1-r;ĸm7l-0;|_;o|1ol;vom|_;Ѳ-m7v1-r;-u;-ѲbѲ;lou;m-m1;7Ķ0||_;o0bov0;m;C|vŐ-u;őb|_|_;u;Ѳ-ࢼomv_brvĶ-m7|_bmh|_-|o;uࢼl;;bѲѲv|-u||o-]u;;|_-||_ov;o|1ol;v-u;l-0;lou;vb]mbC1-m|bm|_;bu0;m;C||_-m;oѲ7_-;;;mhmom|o7-ĸĽ҂!! "$ļm|;ulvo=u;-ѲѲ7;lomv|u-ࢼm]-7b@;u;m|-|oouh|o];|_;uĶ|_bmh;;u;u;-ѲѲv11;vv=Ѳĸ)-vb|r;u=;1|ĴoĸoѲ7;_-;7om;0;;uĴ"u;ĹŐ0|ő|_bmhr-u|o=|_;v11;vvbv|_;Ѳ;]-1|_-|it leaves, which is that we’re likely never going to ]o0-1h|ooѲ7-vo=7obm]|_bm]vĸ$_;orld is 7b@;u;m|]obm]=ou-u7ĸ|Ѳ;-v|Ѳo1-ѲѲĶbm_o;can work together. And Mike [Anderson] will be the Cuv||ov-|_-||_;Ѳ;]-1bvu;-ѲѲ|_;u;Ѳ-ࢼomv_brvthat have endured and knowing that we can work |o];|_;uĸ"o|_bmh=uol|_-|r;uvr;1ࢼ;b|Ļv0;;m;uv11;vv=ѲĸĽ҂! ! ķ!! ҄ $!$_;v;b;vomv11;vv;u;-Ѵvo_;Ѵ7b|_bm)"ŋ0o|_0|_ov;bmoѴ;7-|-Ѵ;-7;uv_brѴ;;Ѵ-m7|_ov;u;vromvb0Ѵ;=oublrѴ;l;mঞm]Cu;]-u7u;_-0bѴb|-ঞomĺ)"u;ru;v;m|-ঞ;vvroh;o=|_;v11;vv;vbm|;ulvo=ruob7bm];1omolb1orrou|mbঞ;v=oubuv|-ঞomv-m71oѴѴ-0ou-ঞm]om7b;uv;-vr;1|vo=Ѵ-m7Ŋ0-v;7u;1o;uķ-m7;ru;vv;7|_;bu_or;|_-||_bv-rruo-1_oѴ71omঞm;-m7-vvbv|=|u;1oѴѴ-0ou-ঞomvĹļѲ|_o]_hmomo|;;uom;|_-|v-|-||_-||-0Ѳ;l-0;=;;Ѳb|-vv11;vv=ѲĶ=;;Ѳb|-vv11;vv=Ѳĸ;1-v;b|0uo]_||o];|_;u|_-|]uorĶ=uol_;u;;7b7mĻ|hmo;-1_o|_;uĻvm-l;vĶ|o_;u;;Ļu;=mm;ѲѲbm]-m7v_-ubm]lbѲѲbomvo=7oѲѲ-uv-m7;vv;mࢼ-ѲѲ1oѲѲ-0ou-ࢼm]om-1ࢼbࢼ;vom|_;Ѳ-m70-v;ĸm7mo|=uolfv|Ķĺ_;;Ļu;]obm]|ou;_-0|_bv]-u7Ļĸuol;;u|_bm]m7;u|_;vmĶ|_;|u;;v;rѲ-m|Ķ|_;Cv_Ķ|_;-u1_-;oѲo]Ķ|_;rѲ-m|vr;1b;vĶ|_;_mࢼm]Ķ|_;lv_uoolvĸĽ҂!") $, !ķ)" -u|o=|_;v11;vvbv|_;Ѳ;]-1that it leaves, which is that we’re likely never going to go back to oѲ7-vo=7obm]|_bm]v102 ELEPHANT HILLՊŇՊ """ ! ļ|_bmhb|-v-]u;-|b7;-Ķ_-|;7b7Ķ-m7_or;b|bѲѲ_;Ѳr]o;uml;m|-m7buv|-ࢼomvbm|_;=|u;=ouvu;Ķ|o];||_;buv|-ࢼomv1ollmbࢼ;vbmoѲ;7ĸĽ҂ )+҃!)ķ)"v|_;=oѴѴobm]to|;vl-h;1Ѵ;-uķ|_;l-foub|o=r;orѴ;Ѵooh;70;om7|_;v11;vvo=|_;|_u;;]u;-|]o-Ѵv|o1omvb7;uu;1o;ulou;0uo-7Ѵbm|;ulvo=;1oѴo]b1-Ѵ-m7v|;-u7v_bro|1ol;vom|_;Ѵ-m7Ĺļ|_bmhѲoohbm]-||_;Ѳ-m7-m7v;;bm]|_;1om7bࢼomo=|_;Ѳ-m7ĸvb|0;;u|_-mb|oѲ7Ļ;0;;mb=;m;;u_-7|_;|-0Ѳ;Ĵm7bv|_;u;0;;uv|;-u7v_br-v-u;vѲ|o=|_-|ruo1;vvĴĹb=|_;u;bvĶ;ѲѲ|_;m|_-|Ļv]u;-|Ķ|_;m;-1_b;;7vol;|_bm]ĸ"ob|ĻѲѲ0;u;-ѲѲbm|;u;vࢼm]|ov;;;-uv7om|_;uo-7Ķ_obv|_-|=ou;v|u;];m;u-ࢼm]Ĵ)_-|bv|_;|;uu-bmv|-0bѲb|Ѳbh;Ķ-[;u-ml0;uo=;-uvĴ-vb|blruo;7Ĵ$_ov;hbm7vo=|_bm]vĸ|_bmh|_-|Ļv|_;ruoo=bmour77bm]Ķbv|_;Ѳ-m7v1-r;u;1o;ubm]ĴĽ!&"" !"$$ķ!! ҄ $!ļoѲ7Ѳooh-|_o|_;Cu;-u;--v0om1bm]0-1hĸ)bѲ7Ѳb=;vu;vĶ;];|-ࢼomvu;vĶv|u;-lvu;vѲbh;|_;v|u;-lu;_-0bѲb|-ࢼomruo]u-lĸĽ҂ ! ! "$ķ! !+)$"$") Ľ* $Ľ$ !"$$;ou]bm-|_;m;m|om|o-1hmoѴ;7];|_-|v11;vv-Ѵvou;Ѵ-|;7|o|_;o|1ol;v-m70;m;C|v=ou1ollmbঞ;vķ-m7-7-m1;vbm_o-u1_-;oѴo]-m71Ѵ|u-Ѵ_;ub|-];-u;1omvb7;u;7bmbѴ7Cu;u;1o;uĹļ7omĻ||_bmh-u1_-;oѲo]_-v0;;mvol1_=o1v;7om0;=ou;bmbѲ7Cu;u;_-0bѲb|-ࢼomĸm7voĻ7Ѳooh-||_-|-m7_-|0;m;C|v|_-|-v]bbm]|_;1ollmbࢼ;v-v;ѲѲ-v|_;ruobm1b-Ѳ]o;uml;m|bmѲ;-umbm]-0o|archaeology and about cultural heritage.”u1_-;oѴo]bvfv|om;-vr;1||_-|ķr;u_-rvbm|_;r-v|ķ-vmo|1omvb7;u;7|o0;-h;l;-vu;o=v11;vv=ouļbѴ7Cu;u;1o;uĽĺ"blbѴ-uѴķr;orѴ;vroh;-0o|v11;vvbm|;ulvo=Ѵ;vv|-m]b0Ѵ;o|1ol;vķv1_-vu;Ѵ-ঞomv_brv-m7|uv|ķ|_-|1-mĽ|0;1-r|u;7bm-ļ"!$Ľ]o-ѴĹļ|Ļv|o]_|or|bm|oou7v0|b|Ļv-Ѳ;;Ѳo=1ol=ou|oufobm|m7;uv|-m7bm]Ĺ|_bmh1u;-ࢼm]-m;process that underpins or recognizes not just western v1b;m1;0|vol;_o1Ѳ|u;-v;ѲѲĹ-ruo1;vvthat works is adaptable to achieve whatever set o0f;1ࢼ;vo=|_;u;vr;1ࢼ;]uorĶ|_bmhoѲ70;-l;-vu;o=v11;vvĸ|_bmh=oul;_-bm]-|uv|;7or;m|u-mvr-u;m|;mbuoml;m|_;u;;1oѲ7Ѳ;-um|o];|_;uĸm70;bm]-11;rࢼm]|_-|lbv|-h;v1-mhappen, we’re all learning together.”҂!! "$m=u|_;uu;Y;1ঞomķr;orѴ;v1_-v|_;]o;uml;m|v|-@l;l0;uto|;7-0o;ķ_o;lr_-vb;7|_-||_;ļruoo=bmour77bm]Ľbv_;|_;u|_;Ѵ-m7v1-r;bvu;1o;ubm]ķ-1hmoѴ;7];7|_-|;l-m;;7|oѴooh0;om7bll;7b-|;o|1ol;vom|_; Ѵ;r_-m|bѴѴѴ-m70-v;ķ-m7|_-|ķr;u_-rvķ|_;v;m;u;Ѵ-ঞomv_brvbѴѴbm7;;7ruo;|o0;|_;|u;l;-vu;o=v11;vvĹļ-0;b|omĻ|0;|_; Ѳ;r_-m|bѲѲbѲ7Cu;|_-|ĻѲѲv_ovĶl-0;b|bѲѲ0;o|_;uruof;1|vĶ-0;;uouhbm]u;Ѳ-ࢼomv_brv-b|_|_; "=ou;v|uouhbm]]uorĶl-0;|_-|Ļv|_;u;vѲ|-m7mo||_; Ѳ;r_-m|Hill trees growing back or whatever.”҂!&"" !"$$ķ!! ҄ $!o;;uķo|_;uvb|_bm|_;ruobm1b-Ѵ]o;uml;m|;u;lou;_;vb|-m||o-v1ub0;v11;vv|obѴ7Cu;u;1o;uom Ѵ;r_-m|bѴѴĺ)_bѴ;-11;rঞm]|_-|-vr;1|vo=|_;fobm|u;1o;uruo1;vv;u;-v11;vvķ|_;=oѴѴobm]|oto|;vu;Y;1|1om1;umv-0o|-Ѵ-1ho=1Ѵ;-uu;1o;u]o-Ѵvķoul;-vu-0Ѵ;blr-1|vom|_;Ѵ-m70-v;Ĺļm|;ulvo=;m]-]bm]-m71oѲѲ-0ou-ࢼm]b|_buv|-ࢼomvĶ-m70bѲ7bm]v|uom]u;Ѳ-ࢼomv_brv|olo;=ou-u7b|_ĶohmoŒr-v;vœ;b]_|o|o=|;mĸuol_;u;;;u;_b1_-vl-0;-|oo|o=|;mĸ];blruo;l;m|Ķ]oo7;r;ub;m1;Ķ=;;Ѳu;-u7;7bm|_-|;;u;v11;vv=Ѳbm0bѲ7bm]|_-|v|@ĸv|o]_-v|_;1om;uv-ࢼomv;u;ĹvࢼѲѲ-]oo7;r;ub;m1;Ĺ_-;-Ѳo|o=u;vr;1|=ou-Ѳo|o=|_;r;orѲ;-||_;|-0Ѳ;ĸm|;ulvo=ou-0bѲb||o0;u;-ѲѲ;@;1ࢼ;bm-1_b;bm]|_;u;1o;uo|1ol;v;-m|;7|oĴoѲ7]b;|_-|-|_u;;o|o=|;mĸ);1oѲ7_-;7om;b|-Ѳo|0;;u.”҄!! "$103ѶŇ! ( !+ķ"& "" $ (& $ !" ļoѲ7v-Ļl=-buѲmv-ࢼvC;7Ķ0;1-v;b=vol;om;-v|o-vhl;Őb=;Ļ;0;;mv11;vv=ѲőoѲ7v-7omĻ|hmoĸ7omĻ|hmo_-|-u;1o;u;7Ѳ-m7v1-r;ŉ;ѲѲr;uvom-ѲѲhmo_ooѲ77ob|ĸ|7omĻ|hmob=;;uom;_-v|_o]_|-0o||_-|-m7oѲ7be able to tell you that what we’ve done and what ;Ļu;1uu;m|Ѳ7obm]Ķbvr࣌m]bvom-|u-f;1|ou|o];||_;u;ĸ"obm|_-|-oѲ7v-Ļl7bvv-ࢼvC;7b|_|_;o;u-ѲѲruo1;vv0|-vv-ࢼvC;71;u|-bmѲb|_vol;o=|_;|_bm]v|_-|_-rr;m;7-Ѳom]|_;-ĸĽ҄ & )"ķ!! ҄! "&! ş"" "" $!m-vblbѴ-u;bmķvol;";1࣐r;l1v|-@-1hmoѴ;7];7|_;1_-ѴѴ;m];vo=;-Ѵ-ঞm]v11;vvb|_o|1Ѵ;-u]o-Ѵv-m7]b;m|_;1olrѴ;|;Ѵm;-rruo-1_0;bm]|-h;mĺ+;|o;u-ѴѴķ|_;b;o=";1࣐r;l1v|-@;vroh;b|_-v|_-||_bvfobm|-rruo-1_|obѴ7Cu;u;1o;u_-v0;;m-]u;-|v11;vvĹļ||_;;m7o=|_;7-b|Ļv-rovbࢼ;ĸ|Ļv_-u7|ol;-vu;v11;vv_;mb|_-vmĻ|u;-ѲѲ0;;m7om;0;=ou;ĸ"oĶ-||_;;m7o=|_;7-|_bmh|_;lo7;Ѳbvouhbm]-m7;1-m-ѲѲѲ;-um=uol0ubm]bm]r;orѲ;together and what worked and what didn’t work. So, |_bmh|_;v11;vv_-vfv|0;;mrovbࢼ;Ķ-m7_or;b|7o;vmĻ|v|orĸ|fv|h;;rvruo]u;vvbm]-m7;oѲbm]bm|ovol;|_bm]0b]];u-m70;;uĸĽ҂$ ! &! "ķ" ""! "$!+ş)" ! "ņ$ ";1࣐r;l1v|-@_b]_Ѵb]_|;7_o|_; Ѵ;r_-m|bѴѴ|-0Ѵ;v1u;-|;7orrou|mbঞ;v=our-uঞ1br-ঞombmbѴ7Cu;u;1o;u-m7;m]-]bm]b|_]o;uml;m|far beyond anything they had experienced before.ļ=-uĶ|_bv_-v0;;m|_;0;v|v;-|7;-Ѳbm]b|_|_;]o;uml;m||_-|Ļ;v;;mĸ-v;7omlu;=;uu-Ѳv-m77;-Ѳbm]vb|_|_;]o;uml;m|-m7|_;Ѳ-v||;m|;-uvo=ouhbm]bm|_;=ou;v|bm7v|uĸĽ҂$!(" $ !"ķ! !$&!! "&! !ķ$"Ľ)Ľ+*)!"$$ļ);Ļu;;u;u_-rrb|__o|_; Ѳ;r_-m|bѲѲbѲ7Cu;-vl-m-];7o|o=|_;-lѲoorv$"Ķ-m7our-uࢼ1br-ࢼombmb|_b|ĸ);Ļ;_-7lou;r-uࢼ1br-ࢼom Ѳ;r_-m|bѲѲbѲ7Cu;|_-m-ѲѲo=ouo|_;uCu;v-uom7ou1ollmbࢼ;v|o];|_;uĸĽ҂"ķ"$") Ľ* $Ľ$ ( $! !$);-Ѵvo_;-u7_o";1࣐r;l1Ѵ;-7;uv_br;u;vrrouঞ;o=|_bv|-0Ѵ;-m7o[;mruolo|;7b|-v-m;-lrѴ;o=v11;vv=Ѵ1oѴѴ-0ou-ঞomĹļhmo_b;= -|ub1hŐ-uuő-v-Ѳ-vu;-ѲѲ-7lbubm]|_;v|u;m]|_o=|_-||-0Ѳ;-m7|_;-7b;m1;|_-||_;_b;=v;u;]b;m-m7|_-||_;buv|-@;u;]b;mb|_r;orѲ;|_-|1oѲ7-1|-ѲѲ;-1|u;-Ѳchange within those areas. He liked to use it as an ;-lrѲ;o=-v11;vvv|ou_;m;;u_;-v|-Ѳhbm]|o=;7;u-Ѳ-m7ruobm1b-Ѳ]o;uml;m|vb|_b]-u"Ѳb7;ĸ|-vblrou|-m|=ou"|v;1;lĻ1*];|Ļ|;lbuv|-ࢼombm|_-|u;]-u7ĸĽ҂ ! ! "$ķ! !+)$"$") Ľ* $Ľ$ !"$$hrbƕ!om]m-1;_-vo[;mv-b7|_-||olo;=ou-u7ķo_-;|ohmo_;u;oĽ;1ol;=uolĺmu;Y;1ঞm]omļv11;vvĽķm]b;-m;Ő";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|ő;1_o;7|_bvv;mঞl;m|-m7;lr_-vb;7_o=-u|_;fobm|ruo1;vv_-v1ol;vbm1;|_;Cuv|l;;ঞm]vbmƑƏƐƕĹļ|_bmh;_-;|oѲooh0-1h|oC]u;o|_o=-u;Ļ;-1|-ѲѲ1ol;ĸ;1-v;|_bmh;];|Ѳov|Ķbm|_;7-ň|oň7-v|@ĸm7hmo=oul;_-;ĸ|;m7to get caught up in everything that’s going on and |;m7|o=ou];||ov|or-m7u;Y;1|om_;u;;v|-u|;7-m7_-|;_-;-11olrѲbv_;7ŉ;_-;u;-ѲѲ1ol;-Ѳom]-ĳbh;=uol|_ov;Cuv|bmbࢼ-Ѳl;;ࢼm]v|o_-|;Ļ;7om;-m7_-|;Ļ;-11olrѲbv_;7|o7-|;ĸ|Ļvru;r_;mol;m-ѲĳĽo;;uķ_bѴ;=ou"|;-u|Ѵ;|1_;uŐb]_-ubuv|-ঞomő|_;fobm|u;1o;u-m7"!""|_-|1-l;=uolb|-vļu;-ѲѲ_-|Ļ;_or;7=ouĽķo|_;uv;lr_-vb;7|_-|-mv11;vv;v=om7b|_bm Ѵ;r_-m|bѴѴm;;7|o0;r|bm|or;uvr;1ঞ;bm|_;1om|;|o=|_;Ѵom]Ŋ|;ul-m7Ѵ-u];u1_-m];v|_-|m7b];movr;orѴ;v-m71ollmbঞ;v-u;ļ_orbm]=ououѲ-m7-m7our;orѲ;ĽĹ104 ELEPHANT HILLՊŇՊ """ ! ļ7omĻ||_bmh;Ļu;-ѲѲ|_;-|_;u;ĸ);fv|]o|-r-u|o=|_;ouh7om;ĸ+oѲooh-||_;r;uvom1olrom;m|Ķ|_;0-m7v1olbm]|o];|_;u1olrom;m|Ķoh-;ѲѲ|_-|Ļv1Ѳov;|o-_m7u;7r;u1;m|ub]_|ĸ|_o0b]bv|_-|om|_;]u-m7v1-Ѳ;o=|_bm]vĴol1_7b7;-1|-ѲѲ1_-m];bm_;u;;Ļu;]obm]Ĵ"o_;mo|_bmh-0o||_ov;|_bm]v"-u-_ĶŒvb]_vœ|_bmh|_;u;Ļvv11;vv;v|_;u;-m7;7omĻ|-m||ob]mou;|_;lĸ|;Ļu;vo=-u--=uol7obm]|_bm]vsustainably, that this is just a step.”҄! ! "ķ! !+)$ !$ !"$$ļ+ohmo;1-ml-h;b|vom7Ѳbh;-b1|ouou_-|;;uĹ0|b|Ļv-ѲѲ=uol-1olruolbv;7rovbࢼomĶit’s not what we -m|ĸ|l-0;]oo7Ķb|l-0;0;;uthan the past, but it’s not even close to what we want. +ohmo;Ļu;vࢼѲѲbmr-bm=uol what happened, ;Ļu;vࢼѲѲbm-m-0vb;ruo1;vv_;u;;Ļu;mo||_;7;1bvbomňl-h;uvĸm7;1-mr-|ouv;Ѳ;vom|_;0-1h=ououhbm]1oor;u-ࢼ;Ѳou_-|;;u0|b|Ļvmo|_-|;-m|ĸ);-m|1om|uoѲ-m7u;vou1;v|o7ob|ub]_|Ķ-m7mo|fv||_;o|1ol;0-v;7Ķ0||_;b7;mࢼ||_-|1ol;vb|_7obm]|_-|ouhĶ|_;vhbѲѲvĶthe way that it helps people to live, and rebuild who ;-u;-m7ouu;Ѳ-ࢼomv_br|o|_;Ѳ-m7ĸĽ҂! !& ƕ!+ +ķ !$ !"$$)_bѴ;|_;v;u;Y;1ঞomvomv11;vv1omvb7;u;7|_;fobm|u;1o;uruo1;vv-v-_oѴ;ķ|_;7omo|m;1;vv-ubѴ1-r|u;|_;|u;-Ѵ;o=|_bv1oѴѴ-0ou-ঞom=ou|_;1ollmbঞ;v-m7]o;uml;m|v|-@bmoѴ;7ĺ$_;=oѴѴobm]v;1ঞomv7;v1ub0;|_;lov|vb]mbC1-m|blr-1|v-m7o|1ol;v|_-|-uov;=uol|_;fobm|ruo1;vvo=bѴ7Cu;u;1o;uķ-m7|_;-Ѵ;|_-||_;v;m;u;Ѵ-ঞomv_brv-m7-vo=ouhbm]|o];|_;u_-;0;om7|_;ঞ]_|Ѵ7;Cm;7ruof;1|o=ļbѴ7Cu;u;1o;uĽĺNEW RELATIONSHIPS AND COLLABORATIONAlmost everyone we spoke to highlighted the blrou|-m1;o=|_;u;Ѵ-ঞomv_brv|_-|_-;0;;m0bѴ||_uo]_r-uঞ1br-ঞm]bm|_;fobm|recovery process: between the provincial ]o;uml;m|-m7buv|-ঞomvķ-m7-lom]";1࣐r;l11ollmbঞ;v|_;lv;Ѵ;vĺ;ulom|_v-m7;-uvo=1olbm]|o];|_;uŋvbমm]-uom7-|-0Ѵ;-|lom|_Ѵl;;ঞm]vo=|_;ou$ķ0u;-hbm]o@bm|ov0Ŋ1ollb;;vķ];মm]o|om|_;Ѵ-m7=ou]uorC;Ѵ7bvb|v-m7|u-bmbm]vķoufv|ļhb1hbm]|_;7bu|Ľ|o];|_;u_bѴ;7bv1vvbm]|_;0;v|-rruo-1_|ou;_-0bѴb|-ঞm]-Cu;]-u7ŋr;orѴ;;u;-0Ѵ;|o0bѴ7|uv|-m7v|uom]ouhbm]u;Ѵ-ঞomv_brv|_-|;u;mĽ||_;u;-||_;v|-u|ĺouo-mm;-llom7Ő"h;;|1_;v|m-|u-Ѵ!;vou1;vőķ|_bv|uv|0;|;;m1ollmbঞ;v-m7|_;ruobm1;-v|_;0b]];v|o|1ol;o=|_;v;ruo1;vv;vķ_b1_omѴ1-l;|_uo]_ĹļĹ|_;l|-Ѳ7;lomv|u-ࢼomom|_;r-u|o=|_;ruobm1;-m7om|_;r-u|o=|_;1ollmb||_-|o7b7_-|ov-b7o;u;]obm]|o7oĸ|_bmh|_-||_-|bv-0b]bvv;Ķbv|_-|vol-mruolbv;vŐ_-;0;;mő0uoh;mo;uࢼl;Ķ|_-|oĻu;fv|mo|Ѳbh;Ѳ|o0;Ѳb;;vol;0o7mࢼѲov;;b|_-rr;m0;=ou;oueyes. And that was happening a lot, the province said: ĺ_-|1-m;7oĴĻm7o|oѲ7|_;l_-||_;1oѲ7do and then they did it. And vice versa, so that the ruobm1;bv-0Ѳ;|o0bѲ7r1omC7;m1;bm|_;-0bѲb|o=|_;1ollmb||oruob7;|_ov;v;ub1;v-m7|_;=;;70-1hĸm7|_;m;;u0o7bv;lro;u;70|_;b7;-|_-||_;Ļu;0;bm]Ѳbv|;m;7|oĶub]_|Ĵ$ov;;|_;u;vѲ|vo=|_;buu;1oll;m7-ࢼomv-m7b7;-v0;bm];m-1|;70]o;uml;m|Ķ-m7|_bmh|_-|Ļvbm-Ѳ-0Ѳ;ĸ;1-v;|_-|_-v7;Cmb|;Ѳ0Ѳ;7o||o-Ѳo|o=o|_;u-u;-v-m7orrou|mbࢼ;vvbm1;|_;m0;1-v;;Ļ;shown each other that we can do that work.”|l-0;]oo7Ķb|l-0;0;;uthan the past, but it’s not even close to what we want105ѶŇ! ( !+ķ"& "" $ (& $ !" bh;m7;uvomŐ"h;;|1_;v|m-|u-Ѵ!;vou1;vővblbѴ-uѴv-b7Ĺļ|_bmhom;o=|_;0;;u|_bm]v|o1ol;o|o=|_bvCu;-v|_-|;;u;-0Ѳ;|o;v|-0Ѳbv_|_;u;Ѳ-ࢼomv_brb|_]o;uml;m|_;u;0;1-mvb|-||_;v-l;|-0Ѳ;-m71ol;|ol|-Ѳ-]u;;l;m|om_ovol;|_bm]v-u;|o0;7om;Ĺ|_;u;Ѳ-ࢼomv_br;_-;_;u;0;1-m1oňl-m-];ĸĽoulѴঞrѴ;v|-@=uol)"ķ|_;v;u;Ѵ-ঞomv_brv;u;h;|o-1_b;bm]|_;buu;1o;u]o-Ѵvĺ ;vrb|;|_;1om1;umvu-bv;70o|_;ur;orѴ;ķ-|-ubovঞl;vŐv;;_-r|;uƐƏőķo;ur;u1;b;77;Ѵ-vbmu;_-0bѴb|-ঞm]Cu;]-u7vouu;0bѴ7bm]=;m1;vķom;)"v|-@_o-vbmoѴ;7bm|_;u;_-0bѴb|-ঞomvr;ubvbomv-b7Ĺļ$_bvuom7|-0Ѳ;Ķ|_; Ѳ;r_-m|bѲѲouhbm]]uorĶ=uol_-|_;-u7-m7_-|v-Ѳ;7|_;-bm|_;ruobm1;om_o|o7;;Ѳor|_;u;Ѳ-ࢼomv_brv-m7_o|o7;-Ѳb|_|_;v;u;1o;uruboubࢼ;vbm-lou;ࢼl;Ѳl-mm;uĸĽ҂ )+҃!)ķ)"|_;uvbm|_;ruobm1b-Ѵ]o;uml;m|_b]_Ѵb]_|;7_o|_; Ѵ;r_-m|bѴѴbѴ7Cu;u;1o;uruo1;vv-Ѵvo1u;-|;7ļ-1_-m1;Ķ;;mfv|bm|;um-ѲѲĶ|oouh0;|;;m|_; bv|ub1|-m7|_;u;]bom-Ѳv|-@bm--|_-|;_-7mĻ|=ou;-uvĽĸ$_;v;m;u;Ѵ-ঞomv_brv1omঞm;|o=ov|;u1oѴѴ-0ou-ঞom-m71omC7;m1;bm_o|oouh|o];|_;uķ0;om7bѴ7Cu;u;1o;uĹļoulv;Ѳ=Ķ-v|_;l-m-];u=ouv|;-u7v_brĶ-Ѳlov|;;u|_bm]lv|-@7o;v|o1_;v1ollmbࢼ;vĸm7vobmv|;-7o=l;]obm]ĺo_]ov_ĶohmoĶ7omĻ|hmo_o|o|-Ѳh|oĶ_o7o;7o|_bvĴ7omĻ|-m||oo@;m7-m0o7ĳĻ=;;Ѳ|_-|Ļ;]o|-u;Ѳ-ࢼomv_br-m71-m1-ѲѲrbh;-m7v-ثĺ_;bh;Ķ|_bvbv_-|Ļv]obm]omĴĻuĺvol;|_bm]]Ѳ_-rr;m;7Ķ-m7;Ļu;Ѳbh;o_l]ov__-|-u;;]obm]|o7oĴo-u;;]obm]|ovoѲ;b|Ĵ);m;;7vol;_;ѲrĸĻ)_;u;=;;Ѳ|_-||_-|1-mfv|0;-moul-Ѳ1om;uv-ࢼomĶb|Ļvmo|-v1-uruorovbࢼomĹoĻ;]o|ou]oň|or;orѲ;bm|_;1ollmb|Ĺ|ol;Ķ_-m7v7omĶ|_-|_-v0;;m|_;lov|bm1u;7b0Ѳ;0;m;C|o=|_;_oѲ;ruo1;vvĸĽ҂!!)ķ!! ҄ $!ļ|Ļv_;Ѳr;7;;m=ov|;uu;Ѳ-ࢼomv_brvo|vb7;o=|_; Ѳ;r_-m|bѲѲbѲ7Cu;Ķ|_;u;Ļvvol;ruorom;m|v|_-|we work with at these tables that’s to do with the Ѳ;r_-m|bѲѲbѲ7Cu;0||_;m;Ļu;ouhbm]b|_|_;lo|vb7;o=|_-|-u;--v;ѲѲĸ"o_;mo];|-u;=;uu-ѲoĻu;Ѳbh;ĺo_hmo_;uĳĻuĺhmo_blĻĸ$_;u;Ļv-Ѳu;-7|_-|=-lbѲb-ub|-m7|_-|;-v;|oouh|o];|_;uĸĽ҂!!"$$"$$_;v;1oѴѴ-0ou-ঞomv_-;;r-m7;7bm|om;orrou|mbঞ;vķv1_-v";1࣐r;l1r-uঞ1br-ঞombmlomb|oubm]|_;blr-1|vo==ou;v|-m7u-m];-1ঞbঞ;vom-Ѵ;vv1_-v0bo7b;uvb|ķCv__-0b|-|-m7ubr-ub-m-u;-vķ-m7-|;ut-Ѵb|m7;u|_;ruobm1b-Ѵou;v|-m7!-m]; -Ѵ-ঞom uo]u-lŐ! őĺollmbঞ;v_-;-Ѵvov;7|_;|;1_mb1-Ѵ|-0Ѵ;v-m71oѴѴ-0ou-ঞ;lomb|oubm]v0Ŋ1ollb;;|ou-bv;1om1;um-0o|v|7b;vv1_-vlѴ;7;;uu;v;-u1_0;bm]1om71|;7b|_o|buv|-ঞomvbmoѴ;l;m|-m7-u;bm1u;-vbm]Ѵ-7o1-ঞm]=ou-1ঞ;buv|-ঞomr-uঞ1br-ঞombm-mu;v;-u1_oulomb|oubm]-1ঞbঞ;v|-hbm]rѴ-1;b|_bm|_;bu|;uub|oub;vŐr-uঞ1Ѵ-uѴ|_ov;u;Ѵ-ঞm]|obѴ7Ѵb=;őĺm;!! bѴ7Ѵb=;0boѴo]bv|7;v1ub0;7_o|_;bubmoѴ;l;m|b|_|_;-11;vvl-m-];l;m|v0Ŋ1ollb;;Ѵ;7|o=u|_;u7bv1vvbomvb|_om-r-u|;Ľvm-|u-Ѵu;vou1;v|-@-0o|_o|_;1oѴ7ouh|o];|_;uombѴ7Ѵb=;lomb|oubm]-m7l-m-];l;m|lou;0uo-7ѴĹļ-v|_;u;Ő-|om-r-u|;ő=ou|_;uo-7Ő7;-1ࢼ-ࢼomőproject, but you know, developing this working u;Ѳ-ࢼomv_brb|_|_;om-r-u|;1ollmb|Ķb|-vfv|-u-m7olorrou|mb||_-||_;-m|;7|ov|-u||-Ѳhbm]-0o|bѲ7Ѳb=;-Ѳ;vĸm7|_;u;Ļv-1orѲ;o=h;;mom]1ollmb|l;l0;uv|_;u;|_-|;u;Ѳbh;ĺ|_bv-r-vvbom=ouvĶ;-rru;1b-|;|_;;r;ub;m1;|_-|o0ubm]|o|_;|-0Ѳ;Ķ_o1-m;hbm7o=ouh|o];|_;uomvol;o=|_;v;bmbࢼ-ࢼ;vĴĻĽm]b;-m;Ő";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|ő_-vv;;m|_;]uo|_bm|_;v;|r;vo=orrou|mbঞ;v=oubuv|-ঞomv|o1oѴѴ-0ou-|;b|_|_;ruobm1;ķ0o|_bm|;ulvo=ruob7bm]v;ub1;vŐv1_-vlomb|oubm]v|-@-m7C;Ѵ7|;1_mb1b-mvő-m7-Ѵvo|-hbm]r-u|bm7;1bvbomŊl-hbm]Ĺ106 ELEPHANT HILLՊŇՊ """ ! ļ);Ļu;v;;bm]lou;7bu;1|--u7bm]o=1om|u-1|v=uol|_;ruobm1;|ovr;1bC11ollmbࢼ;v0;1-v;;_-;1u;-|;7|_-|r-|_-Ķ-m7|_-|1omm;1ࢼomĶ-m7|_bmhb|Ļv|_-|--u;m;vv|oo|_-|ĺ_;Ķ;Ļu;mo|going to sit back and let you go and do whatever you -m|-mlou;Ļĸ);-m||oouh|o];|_;u|orѲ-m=ou-=|u;=ou;v||_-|bvu;vbѲb;m|Ķ_;-Ѳ|_bm0bo7b;uvb|-m7-0m7-m|bmbѲ7Ѳb=;=ou=|u;];m;u-ࢼomv|o1ol;ĸ|_bmh|_-|=oul;|_;v|uom];v||_bm]|_-|Ļv1ol;o|o=|_bv_oѲ;ruo1;vvĸĽ$_;|uv|-m7v|uom]ouhbm]u;Ѵ-ঞomv_brvb|_h;ruobm1b-ѴoL1b-Ѵvv1_-v!-1_-;Ѵ oѴѴ-u7_-;-ѴvobmY;m1;70uo-7;u]o;uml;m|Ŋ|oŊ]o;uml;m|bmbঞ-ঞ;vķv1_-v|_; ;Ѵlझm|;";1࣐r;l1o;uml;m||oo;uml;m||-0Ѵ;Ĺļm|;ulvo=7bu;1|blr-1|vĶ=;;Ѳ|_-||_;-|_-||_;]o;uml;m|ň|oň]o;uml;m|ouhbv]obm]b|_|_;";1ߪr;l1_-v-1omm;1ࢼom|o Ѳ;r_-m|bѲѲĸ;1-v;|_uo]_|_;ouh|_-|!-1_-;Ѳ oѲѲ-u77b7bm Ѳ;r_-m|bѲѲĶv_;-vbmb|;7|or-uࢼ1br-|;bm|_; ;Ѳl࠸m|;";1ߪr;l1ƏouhĶ-v1oň1_-buo=|_;=ou;v|uouhbm]]uorĸ"_;-vmĻ|oub]bm-ѲѲ=oul-ѲѲbm1Ѳ7;7-v- bv|ub1|-m-];uĶ0;1-v;|_;u;-v!!Ŏbmbv|uo=m7b];mov!;Ѳ-ࢼomv-m7!;1om1bѲb-ࢼomŏv|-@Ķ|_;u;-vu;]bom-Ѳv|-@Ķ|_;u;-v-_oѲ;0m1_o=o|_;uv|-@Ķ-m7vo bv|ub1|-m-];uv;u;not included in that structure. And so she, on the u;1oll;m7-ࢼomo=";1ߪr;l1r;orѲ;Ķ-vbmb|;7|o0;|_;1oň1_-buĸ|_bmh|_-|Ļv! +u;-ѲѲ_];Ĺb|Ļvmo|;uo[;m|_-|o_;-ubuv|-ࢼomvv-ثĺ;-1|-ѲѲѲbh;_-||_bvruobm1b-Ѳr;uvom7b7Ļĸ7omĻ|o[;m_;-u|_ov;ou7vĳm7;-m|lou;o=|_-|Ķub]_|Ĵm7;Ļu;7obm]-Ѳo|b|_|_-|=ou;v|uouhbm]]uor|_-|ru;bovruo1;vv;v|_-|ru;ň7-|;7|_;1uu;m|Ə|-0Ѳ;;u;mĻ|-0Ѳ;|o-1_b;;ĸĽ҂!&"" !"$$ķ!! ҄ $!o;;uķ|_;v;m;u;Ѵ-ঞomv_brv7omo|fv|v_-r;_b]_Ѵ;;ѴƑruo1;vv;vouru-]l-ঞ11_-m];vbm_or;orѴ;ouh|o];|_;uĺ-mr;orѴ;-Ѵvo|-Ѵh;7-0o|_o|_;bubmoѴ;l;m|bm|_;v;fobm|u;1o;u|-0Ѵ;vķ-m7|_;r;uvom-Ѵ1omm;1ঞomv|_;l-7;ķruo=om7ѴŐu;őv_-r;7|_;-|_;|_bmh-0o||_;buouh-m7|_;bu1ollb|l;m||ovrrouঞm]m7b];movu;1o;u-m7v|;-u7v_br]o-ѴvĹ“Historically, we’ve been able to separate ourselves =uol|_;_l-mĶ|_;r;uvom-Ѳr-u|o=u;1o;uĹ|_bmhoѲ71omvb7;ulv;Ѳ=tb|;-mbmvb]_Ѳr;uvomĶ0|b|Ļv;-v|o7;|-1_ouv;Ѳ==uol|_-|_;mohbm7o=ouh;;u_;u;-m7oĻu;0vand whatever. 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( !+ķ"& "" $ (& $ !" ļ_-7-0o||;m|ň;b]_|v|-@r-uࢼ1br-|;bmvol;-v_-r;ou=oulĹ=uol|-Ѳhbm]b|_om;o=oubiologists who got into a subgroup to talk about v;;7lb=ouu;_-0o=|_;Cu;]-u7vĶ-m7fv|0;bm]bmoѲ;7bm|_-|7;;r7m-lb1o=v|-m1_bmbv|ur;uvr;1ࢼ;v|_-|;u;7-|;7Ķv_;=om7_;uv;Ѳ=lou;-Ѳb]m;7mo|b|_|_;bmbv|uu;ru;v;m|-ࢼom0|b|_|_;m7b];movu;ru;v;m|-ࢼomĸ$_ov;|r;vo=;r;ub;m1;v-u;u;-ѲѲ-Ѳ-0Ѳ;=ououv|-@ĸ$_-|biologist has a story that no other biologist in our -u;-_-vĸm7mo;Ļ;_-7o|_;uvb|-ࢼomv_;u;;Ļ;m;;7;7|o7o|_bvĶ-m7v_;bv-l;m|ou=ou|_ov;m;v|-@|_-|-u;=-1bm]|_;v;vblbѲ-u1_-ѲѲ;m];vĸ"o|_-||r;o=;r;ub;m1;bvvobm-Ѳ-0Ѳ;ĸĽ҂!! 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"$!$ş"$ )! " " $+ļ|_bmhom;o=|_;blr-1|vb|_-7om|_;-u1_-;oѲo];m7o=|_bm]vŐbv_oőb|Ļvhbm7o=or;m;7r|_;]o;uml;m|to archaeology on the landscape. That has been a u;-ѲѲ0b]rovbࢼ;Ķb|_-ѲѲ|_;Cu;]-u7v-m7-ѲѲo=|_;|_ov-m7vo=hbѲol;|;uvo=-u;-|_-|;Ļ;-Ѳh;7-m7|-Ѳh;7-0o|-m7v_om|_;l|_-|Cuv|_-m7Ķ|_bvbv_-|;Ļu;Cm7bm]o||_;u;Ķ|_bvbv|_;;b7;m1;om|_;]uom7Ķl;-m1ol;omo|;ĻѲѲv_ob||ooĸĽŉ ķ" $ "$$&!! "&! "m|_bvbm|;ub;b|_ omķbh;m7;uvomŐ"h;;|1_;v|m-|u-Ѵ!;vou1;vő;m|om|ov-Ĺļ$_-|Ļvruo0-0Ѳ|_;0b]];v|Őblr-1|őu;-ѲѲĸ;1-v;rubou|o|_bv|_;u;Ļv0;;m-r;u1;rࢼom|_-|archaeology’s all in the valleys close to where the v-ѲlomumĶhbm7o=|_bm]ĸ)b|_;uѲbѲ;_-rr;mbm]bm|_;lom|-bmv;1;r||_;o77l;7b1bm;rb1hbm]Ķouvol;_mࢼm]Ķ0||_bmh|_;-u1_-;oѲo];Ļ;7om;om|_; Ѳ;r_-m|bѲѲbѲ7Cu;_-vruo;7|_-||_ov;lom|-bmv-u;=ѲѲo=-u1_-;oѲo]ĸĽo-mm;-llom7v;;v|_;-Ѵ;o=|_bv;|;mvb;ouhbm|;ulvo=Ĺ“… showing people that it’s worth looking everywhere, basically. That the rules that archaeologists have |rb1-ѲѲv;7|ov-_;u;|_bvbvoubvmo|ro|;mࢼ-Ѳare not as solid as we thought they were… |_bmhb|1-m0;v;7bm--|_-|lo7;Ѳv|_;Cm7bm]vb|_o|0;bm]ru;7b1ࢼ;Ĺ;1-ml-h;vol;ru;0b]v|-|;l;m|v-0o|_o7b@;u;m|-u1_-;oѲo]b1-Ѳro|;mࢼ-Ѳbvom|_;]uom7=uol_ob|-vlo7;ѲѲ;7vbm]|_ov;"ň0-v;7ru;7b1ࢼ;lo7;Ѳvĸ;1-v;"h;;|1_;v|mu;1ou7;7v1_-_];ml0;uo=vb|;v-m7bm-m-u;-_;u;|_;u;;u;mĻ||_-|l-mu;1ou7;70;=ou;ĸ"oĶ;1-m7;Cmb|;Ѳv;|_-||olearn about where those sites are likely to be.”l;uovr;orѴ;;lr_-vb;7|_;_b]_7;mvb|-m7ub1_m;vvo=-u1_-;oѴo]b1-Ѵvb|;vbm|_; Ѵ;r_-m|bѴѴbѴ7Cu;-u;-ķ=uol|_;u-v;u!b;ubm|_;;v||o-lѴoorvbm|_;;-v|ķ-m7_o|_;ouhom Ѵ;r_-m|bѴѴbv-1Ѵ;-u7;lomv|u-ঞom|_-|mom;o=|_bvѴ-m7v1-r;bv1Ѵ;-uѴļѴoro|;mঞ-ѴĽĺ$_bv1om|;|ķ-Ѵom]b|_ruobm1b-Ѵ1ollb|l;m|v|oblrѴ;l;mঞm]& ! ķruob7;vv|uom]fvঞC1-ঞom=ouvrrouঞm]buv|-ঞomvѴ;7-u1_-;oѴo]-m71Ѵ|u-Ѵ_;ub|-];ouhb|_bm|_;bu|;uub|oub;vĺ$_;1oѴѴ-0ou-ঞ;-rruo-1_-m71oou7bm-ঞomŐ=uol;-uѴƑƏƐƖő0|_;"!""mo|omѴ;m-0Ѵ;71ollmbঞ;v|o-7o1-|;=oubuv|-ঞomvŊѴ;7-u1_-;oѴo]-1uovv|_;Cu;-u;-ķ0|-Ѵvovrrou|;7|_;lbmv_-ubm]u;vou1;v-m71-r-1b||om7;u|-h;v1_-mbll;mv;v1-Ѵ;o=ouhĺ"r;-hbm]b|_;u|)bѴѴb-lŐom-r-u|;buv|-ঞomő7ubm]|_;vll;uo=ƑƏƑƐķ-vbѴ7Cu;v;u;om1;-]-bm0umbm]|_uo]_o|";1;r;l1িѴ଒ ;1ķ_;;ru;vv;7-_or;|_-||_;ouh7om;om Ѵ;r_-m|bѴѴ_-v;v|-0Ѵbv_;7-ruo1;vv=oulobm]=ou-u7b|_rov|ŊCu;-u1_-;oѴo]ĺļ|_bmhb|-ѲѲv_oѲ70;bmrѲ-1;-Ѳu;-7Ķ0_-|_-rr;m;7=ou;-uv-]oĸ|_bmh|_-|Ķ=uol|_;v|-u|Ķ=uol|_;;uv|-u|o=;;u|_bm]Ķ;]o-0;bmoѲ;7ĸ_b;=-m7om1bѲv_oѲ7]obm|_;u;ub]_|--ĶѲbh;ub]_|moŐ_bѲ;|_;ƏƍƏƎCu;v-u;0umbm]őĶl-h;ou-bm|_;u;Ķ_-;vol;0o7|_;u;b|_u;-ѲѲv|uom]orbmbomvĸ"ol;om;|_-|hmov|_bvv|@Ķthat knows archaeology, that knows what’s been done _-|Ļv0;;mblr-1|;7ĸm7fv|v|-om|_;lĶv|-om|_;lĶ0;bmoѲ;7-|;;uv|;ro=|_;-ĸ;1-v;you just want to run out there and do everything, but vѲob|7omĶvѲob|7omĸ|ĻѲѲ];|7om;0|vѲob|7omĸ$_bvѲ-m7bvouѲ-m7ĸo-u;l;l0;u|_-|ĸĽ";1࣐r;l11ollmbঞ;v1omঞm;|oC]_|=ou|_;buub]_|v-m7vo;u;b]m|o;u|_;bu1Ѵ|u-Ѵ_;ub|-];-m7|;uub|oub;vķ-m7|_;blrou|-m1;o=buv|-ঞomŊѴ;7-u1_-;oѴo]-v--o=ļ];࣌m]r;orѲ;|oѲ;-um|_;r;orѲ;|_-|1-l;0;=ou;|_;lĶ|_;-m1;v|ouvĽŐ;u|)bѴѴb-lķom-r-u|;buv|-ঞomőĺ"Ѳob|7omĶvѲob|7omĸ|ĻѲѲ];|done but slow it down. 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CHAPTER 9‘The sky’s the limit here’: Strengths and lessons for future collaborations)_bѴ;|_;=-1|ouvo|Ѵbm;7bm_-r|;uƔŋ|_;v1or;-m7v1-Ѵ;o=Cu;blr-1|vķ-m7-m;]o;uml;m|1ollb;7|oblrѴ;l;mঞm]& ! ŋ1-|-Ѵ;7-m;-rruo-1_|obѴ7Cu;u;1o;uķbm|;ub;;;vb7;mঞC;7-ml0;uo==-1|ouv|_-|;u;h;bm0bѴ7bm]-m7vv|-bmbm]|_;v;1oѴѴ-0ou-ঞomvlobm]=ou-u7ĺ);_-;]uor;7|_;v;bm|o|_;=oѴѴobm]0uo-7|_;l;vĹ Ǌ v|uom]Ѵ;-7;uv_br-m71oou7bm-ঞom=uol0o|_";1࣐r;l11ollmbঞ;v-m7|_;ruobm1;ĸ Ǌ Y;b0bѴb||o-ѴѴom;ruo1;vv;v|o;l;u];ĸ Ǌ |_;;;m|-Ѵ]o;um-m1;v|u1|u;o=-Ѵ;-7;uv_br1om1bѴ-m7|;1_mb1-Ѵ1ollb;;ĸ Ǌ 7;;Ѵorbm]v_-u;7m7;uv|-m7bm]v-m7v_-u;7-Ѵ;vĸ-m7 Ǌ or;mķ_om;v|1ollmb1-ঞombm1ollmbࢼ;v|o0bѴ7|uv|ĺSTRONG LEADERSHIP AND COORDINATION";1࣐r;l1Ѵ;-7;uv_brŋbmr-uঞ1Ѵ-uķ|_;mŊhrbƕ!-m -ŋ;u;|_;7ubbm]=ou1;=ou;mvubm]";1࣐r;l1bmoѴ;l;m|-m7fobm|Ѵ;-7;uv_brbm|_;bѴ7Cu;u;1o;uĺ+;|0ubm]bm]|o];|_;ulѴঞrѴ;Ѵ;;Ѵvo=]o;uml;m|-Ѵvou;tbu;7|_;ru;v;m1;-m7bѴѴbm]m;vvo=h;Ѵ;-7;uvb|_bm|_;ruobm1;ĺ ;m0;=ou;|_;obm|;-7;uv_brom1bѴ-v=oul-Ѵb;7ķ-1ou;]uor-v0;]bmmbm]|o=oulĹļ|-vu;-ѲѲ!o0Ő"1_;b|;uőĶ!-1_-;ѲŐ oѲѲ-u7őĶ!-m --m7 -|Őum;ő_o;u;fv|Ѳbh;Ķĺ;]o-7o|_bv-m7;_-;|o7o|_bv7b@;u;m|ѲĻĸm7_b;=!om]m-1;who was a big push behind this, saying we need to do |_bv|o];|_;uĶ]o;uml;m||o]o;uml;m|ĸ);m;;7|o7o|_bv-7b@;u;m|-ĸ$_bvbv-vb]mbC1-m|Ѳ-m7v1-r;|_-|Ļv0;;mblr-1|;7Ķvb]mbC1-m|blr-1|v|o|_;1ollmbࢼ;vĶ|_bvbv|_;Ѳom]]-l;Ĺ|_bvbv-Ѳom];uň|;ulbvbomĸ"o;m;;7|o7ob||o];|_;uĸ!b]_|=uol|_;0;]bmmbm]Ķ|_ov;bm7bb7-Ѳvl-7;|_-|7;1bvbom-m7rbom;;u;7|_bv-m7;u;|_;1_-lrbomvo=b|ĸm7|_;;vv;mࢼ-ѲѲ;u;|_;obm|;-7;uv_brom1bѲĸĽ҂!!)ķ!! ҄ $!$_;v11;vvo=bmbঞ-ঞ;vv1_-v Ѵ;r_-m|bѴѴo[;m_bm];vv|uom]Ѵom|_;ru;v;m1;-m7om]obm]r-uঞ1br-ঞomo=|_;v;h;Ѵ;-7;uv_o-u;-Ѵb]m;7bmbvbom-m7-Ѵ;vĹ“Not all provincial leaders would do that work, or they ]o|7u-]];7bm|ob|0|_;bur;;uvĸm7mo|-ѲѲbuv|-ࢼom_b;=vbѲѲ7o_-|;7b7|_;u;Ķou_-||_ov;_b;=v7b7ĸm7b|-Ѳvo|-h;vѲ;-7;uv_br|_-|bѲѲrѲѲo|_;uѲ;-7;uv|o];|_;uĸ)_b1_Ļ;v;;mb|_o|_;uhbm7o=buv|-ࢼomѲ;-7;uv_br]uorvĶ|_;u;Ļvv-ѲѲ-]-Ѳ-mbbm]=ou1;ĸm7b=|_-|r;uvomѲ;-;v|_;_oѲ;|_bm]=-ѲѲv-r-u|ĸ ;m|_o]_|_;1om1;r|ĻvvࢼѲѲ|_;v-l;|_;orrou|mbࢼ;v-u;|_;v-l;ĸm7om|_;buv|-ࢼomvb7;Ķ|ol;Ķ|_-|-v!-m -ĸm7om|_;ruobm1b-Ѳvb7;0o|_!-1_-;Ѳ-m7;u;-Ѳb]m;7b|_the opportunity and need and desire to work together.”҂!! "$-mr;orѴ;;vroh;|oķ0o|_";1࣐r;l1-m7momŊm7b];movķmo|;7|_;_b]_Ѵ;;Ѵo=u;vr;1||_;-m7o|_;uv_;Ѵ7=ouhrbƕ --m7hrbƕ]m-1;ĺ$_;v|u;m]|_o=|_bvr-u|m;uv_br-m7|_;blrou|-m1;o=|_;l1omঞmbm]|oļv_orĽ-m77;lomv|u-|;|u;Ѵ;-7;uv_br-vh;bm0ubm]bm]|_;bu1ollmbঞ;v|o];|_;uĹ121ƖŇ"$! $" """!&$&! !$"ļŐ|-vhrbƓ -ĻvőѲ;-7;uv_br-m71Ѳ|u-Ѳbm|;]ub||o|_;Ѳ-m7Ő|_-|őu;-ѲѲrѲ-;7-0b]uoѲ;bm];࣌m]-ѲѲ|_-|lobm]=ou-u7ĸu;-ѲѲv;;_bl-v-uoѲ;lo7;Ѳou-v]oo7hrbƓ=ou|-hbm]1-u;o=ouѲ-m7-m7our;orѲ;ĸĽ҂ + ķ !$ !"$$ļ$_-|1ol0bm-ࢼomo=hrbƓ!om-m7hrbƓ!-m-v-l-bm]ĸ;1-v;hrbƓ!ombvĶ-vohmoĶ-bvbom-u]ĸm7_;bv=ѲѲo=b7;-vĸm7voohad the old guy and the young guy and they were u;-ѲѲ1omm;1|;7bm|;ulvo=|_;bubvbomĸ|_bmh=ouv|_-|-vv;u;m7brb|ov|o_-;|_ov;|oĸ;1-v;b|lb]_|mo|_-;0;;m|_;v-l;ĸo|_o=|_;lu;-ѲѲѲ;-m;7bmĸ!-mu;-ѲѲѲ;-m;7bmom|_;ruo1;vv-m7vr;m|-Ѳo|o=ࢼl;-m7;@ou|-m7b|-vu;-ѲѲ|_;|oo=|_;lĶo=-mom;Ķouhbm]|ol-h;|_bm]vouhĸ"ofv|_-;|o]b;1u;7b||o|_;lĶ_o1omࢼm;7|ov_orĸm7l-0;|_-|Ļvb||ooĶohmo_-7-boss once who was like ‘you know what, leaders show up’. And so that’s what we did, we showed up to this leadership table.”҂! ! ķ!! ҄ $!o;;uķļv_obm]rĽl;-mvlou;|_-mfv|-;m7bm]v1_;7Ѵ;7l;;ঞm]v|o=oѴѴo-v;|-];m7-ĹļĹb|Ļv-Ѳlov|Ѳbh;-ƏƑńƓ|r;o=|_bm]ĸ+o1omm;1|om|_;;;h;m7vĶou_;m;;uĸo|_lv;Ѳ=-m7!-1_-;Ѳ-m7ouuu-Ѳ7;;Ѳorl;m|7bu;1|oul;|b|__b;=!-mĶ-m7;;m||oŝ)Ķ-m7|_;m;]o||-h;o|-m7;;m|0-1hĶ-m7;lov|Ѳfv|-|;Ѳm1_=ou|o_ouvĸm7|_;m;|-Ѳh;7=ou-mo|_;u|o_ouvĶ-m7|_;u;-vmou;-Ѳv;|-];m7-0|;hbm7o=fv|ub@;7o@;-1_o|_;u-m7|-Ѳh;7-0o|-=;|orb1v-m7vol;7bu;1ࢼom1ol;vo|-||_;;m7o=|_-|ĸ”҄!! "$oul;uhrbƕ!om]m-1;ķu;Y;1ঞm]om|_;Ѵ;-7;uv_brr-u|m;uv_br_;7;;Ѵor;7b|_hrbƕ!-m -ķ7;v1ub0;7|_;v|u;m]|_v;-1_0uo]_||o|_;7bvঞm1|Ѵ;-7;uv_bruoѴ;v|_;|oohomĹļ!-m --vom7;u=Ѳ|oouhb|_Ķb|-v]oo7|o_-;|oo=v0om1bm]b7;-vo@;-1_o|_;u-m7ouhbm]ĸm71oѲ77o|_;roѲbࢼ1-ѲѲo00bm]-uom7Ķand he could work on the ground, we had a good 7bbvbomo=Ѳ-0ou|_;u;ĸĽ _o|o1u;7b|ث"-u-_ b1hvomňoѲ;122 ELEPHANT HILLՊŇՊ """ ! hrbƕ -_b]_Ѵb]_|;7|_;1ubঞ1-ѴuoѴ;|_-|m7b];movѴ;-7;uv|-h;om_;mm;]oঞ-ঞm]ououhbm]b|_]o;uml;m|-m7o|_;uv|-h;_oѴ7;uvķ-m7|_;1_-ѴѴ;m];v|_;1omঞm;|o=-1;bm0ubm]bm]-]u;-|;u7;r|_o=m7;uv|-m7bm]-m7bmouhbm]|o-u7vu;-Ѵ1_-m];Ĺļv;Ѳ=-m7hrbƓ!omĶ-Ѳlov|;;ul;;ࢼm]_;m;;u;7bv1vvbm]vol;|_bm]-m7b|-vmĻ||_-|7;r|_o=m7;uv|-m7bm]ou1ollb|l;m|;oѲ7v|orĶ-m7;oѲ7hbm7o=7b]u;vv-m7;rѲ-bm|_;=ѲѲ;|;m|o=_;;u;-mࢼm]vol;|_bm]|_-|l-0;7b7mĻ|v;;l|_-|blrou|-m|ĸ);_-7|o;rѲ-bm|_;7;r|_o=|_-|vo|_-|;1oѲ7u;-1_|_;bu;loࢼomv-m7|_;bu_;-u|vĸ;1-v;;hmo|_-||_;;u;;ѲѲl;-mbm]-m7|_;]o|bm|ob|-m7|_;studied it in university and [were] working because o=|_;v;-Ѳ;vĶ0||_;m;;u;-0Ѳ;|orv_|_-|deeper. ;1-v;=ouour;orѲ;b|Ļv-=;;Ѳbm]ĸ+ohmoĶb|Ļv-mb7;mࢼ|Ķ-m--1_l;m|Ķ-m7|_-|Ļvom;o=|_;|_bm]v|_-|;_-;|oo@;uĸm7 so that was u;-ѲѲblrou|-m|bml-hbm]|_;]uorouh|ooĶbv|ou;-ѲѲv_o|_;lĶ_;|_;ub|Ļv-Ѳlov|v_-hbm]ob1;vor whatever, that’s what needs to be done. And it |-h;v-Ѳo|o=;m;u]ĸm7vol-mo=ouѲ;-7;uvall over the place do that, and they’re not treated with respect and they’re not listened to, and they’re berated or pushed aside, or whatever else. And it’s hard work.”҂! !& ƕ!+ +ķ !$ !"$$mo|_;uh;uoѴ;-v-1oou7bm-|ou-||_;|;1_mb1-ѴѴ;;Ѵĸ-r-u|m;uv_brv_-u;7ķbmbঞ-ѴѴķ0_;Ѵv;- mvѴoŐ|_;m|_;m-|u-Ѵu;vou1;l-m-];u-|om-r-u|;buv|-ঞomő-m7 -mb;ѴѴ;|_0;u|vom=uol!! ĺ$_bvr-u|m;uv_br-vb7;mঞC;7-vblrou|-m|bm7obm]|_;-1|-Ѵouho=0ubm]bm]|o];|_;u|;1_mb1-Ѵv|-@=uol0o|_1ollmbঞ;v-m7|_;ruobm1;-v;ѴѴ-v0-1h]uom7ouhv1_-v;v|-0Ѵbv_bm]-];m7-v-m7ouhrѴ-mvĺm|_bv1om|;|ķr;orѴ;;lr_-vb;7|_;blrou|-m1;o=_-bm]vol;om;b|_=-1bѴb|-ঞomvhbѴѴv-m7|u-bmbm]Ĺļ$_ov;=-1bѲb|-ࢼomvhbѲѲv-u;u;-ѲѲblrou|-m|ĸm7 |_;u;tbu;vol;om;|_-|Ļv;r;ub;m1;7|o7o|_-|Ķ-m7|o7ob|bm--|_-|Ļv];mbm;-m7o@;uv|_-|v;mv;o=1oѲѲ-0ou-ࢼom-m7r-u|m;uv_brĸ!-|_;u|_-m0;bm]-l;7b-|ouou-m;]oࢼ-|ouĸ"o -mb;ѲѲ;Ő|_0;u|vomő-vbmv|ul;m|-Ѳbm_-bm]|_;|;1_mb1-Ѳ|;-llo;=ou-u7ĸĽ-|;uķ-v1ollmbঞ;v;u;rѴ-bm]-lou;-m7lou;-1ঞ;uoѴ;bmu;1o;u-1ঞbঞ;v-m7-vlou;-m7lou;bmbঞ-ঞ;v1-l;|o|_;|-0Ѵ;ķml;uovr;orѴ;vroh;|o|_;blrou|-m|uoѴ;o=|_;"!""bm1oou7bm-ঞm]ruof;1|v-m7h;;rbm]|_bm]vom|u-1hĹļm]b;Ŏ-m;ŏ-vru;]oo7-|h;;rbm]|_bm]vlobm]Ķ-m7|_bmhb=b|-vmĻ|=ou_;uѲ;-7;uv_br-m7_;u-0bѲb||o7o|_-||_;m7omĻ||_bmh;Ļ70;_;u;;-u;ĸĽ҂!! "$o-mm;-llom7-Ѵvo_b]_Ѵb]_|;7|_;-Ѵ;o=_-bm]om;r;uvomb|_bm|_;u1_-;oѴo]u-m1_;;m|-ѴѴ-rrobm|;7|o=o1vvoѴ;Ѵoml-m-]bm]|_;0Ѵ-mh;|r;ulb|=ou|_;ƑƏƐƕbѴ7Cu;v-m7u;1oll;m7;7_-bm]-7;7b1-|;71oou7bm-|ou-rrobm|;7bm=|u;ĺ;om7ru-1ঞ1-ѴvhbѴѴvѴbh;=-1bѴb|-ঞomouruof;1|1oou7bm-ঞomķbm|_;;m7ķ;_;-u7|_-|Ѵ;-7;uv_brbvabout the person; about their willingness to set aside process and their openness to working together in -u;vr;1Ѵ-m71oѴѴ-0ou-ঞ;-ķ-0o;-ѴѴ;Ѵv;ĺļ+ohmo_-|Ķ|_bmhb|0obѲv7om|o|_;r;uvomĸ!-1_-;Ѳ oѲѲ-u7bv-l-bm]Ķ-m7|_;=-1||_-|;vĶv_;_-v_;u]b7;Ѳbm;v-m7uѲ;v|_-|v_;_-v|o=oѲѲoĶ0|b|-v_;u;m;u]Ķrovbࢼb|-m7bѲѲbm]m;vv|o];mbm;ѲѲbv|;m|_-|l-7;-ѲѲ|_;7b@;u;m1;bm|_;ouѲ7ĸĽ҂ ķ" ) ࡛଒ )! "$!$ş"$ )! " " $+FLEXIBILITY AND EMERGENT PROCESSES$_uo]_|_bvruo1;vvo=v;;hbm]o|ļѴ;vvomvĽou0;v|ru-1ঞ1;v=uol Ѵ;r_-m|bѴѴķ-ml0;uo=r;orѴ;;ru;vv;7-7;vbu;|o7;;Ѵor-ļrѴ-0oohĽouor;u-ঞom-Ѵ1_;1hѴbv||_-|1oѴ70;v;7|o]b7;=|u;bѴ7Cu;u;vromv;-m7u;1o;uĺouour;orѲ;b|Ļv-=;;Ѳbm]ĸ|Ļv-mb7;mࢼ|Ķ-m--1_l;m|Ķ-m7|_-|Ļvom;o=|_;|_bm]v|_-|;_-;|oo@;u123ƖŇ"$! $" """!&$&! !$"However, while many people we spoke to could see the value in having guidance to support 0;;uu;1o;urѴ-mmbm]ķo|_;uv-Ѵvo_b]_Ѵb]_|;7|_;=-1||_-||_;Y;b0Ѵ;ķ;l;u];m|m-|u;o=|_bv1oѴѴ-0ou-ঞomŋmo|0;bm]ঞ;7|oruo1;vvor policies – was a key factor in its success. -u|o=|_bv-v-bѴѴbm]m;vvom|_;r-u|o=ruobm1b-Ѵ]o;uml;m|v|-@|oruv;1u;-ঞ;voѴঞomv|o7b@;u;m|u;1o;u1_-ѴѴ;m];vĹļ|_bmh-0b]h;-v|_-|-Ѳo|o=|_;r;orѲ;bmoѲ;7;u;bѲѲbm]|ohbm7o=|_bmho|vb7;o=|_;0o=ouvoѲࢼomv|ob7;-vĸ$_;;u;mĻ|o;uѲ1om1;um;7-0o|0;bm]rbmm;7|o|_;buvr;uvr;1bC1l-m7-|;vĹfv|0;bm]lou;Ѳoov;-0o||_;bm|;uru;|-ࢼomo=_o|o7o|_bm]vĶbm|_-|mbt;1bu1lv|-m1;Ķ-v;u_;Ѳr=ѲĸĽ҂!! "$$_;7b;uvb|o=r;orѴ;bmoѴ;7ŋbmr-uঞ1Ѵ-uķ-||_;|;1_mb1-Ѵ1ollb;;vŋ_bѴ;-|ঞl;vrovbm]-1_-ѴѴ;m];Őv;;_-r|;uƐƏőķ-Ѵvo0uo]_|-7b;uvb|o=hmoѴ;7];-m7b7;-v|o|_;|-0Ѵ;ķ_b1__;Ѵr;7rv_|_;0om7-ub;vo=_-|ļbѴ7Cu;u;1o;uĽ;m|-bѴ;7Ĺļ|-vu;-ѲѲ;1bࢼm]=oul;|o|-h;l0-1h]uom7and knowledge in what we could do and link it with -ѲѲ|_;v;o|_;uvl-u|r;orѲ;0o|_bm|_;m7b];mov1ollmbࢼ;v-v;ѲѲ-v|_;u;v|o=]o;uml;m||ov-Ķĺ|_;vhĻv|_;Ѳblb|_;u;Ļĸm7|_;u;;u;vol;ࢼl;v_;u;oѲ7v--v];࣌m]-ѲbѲ;0b|ouub;7-0o|_o1u;-ࢼ;;;u;];࣌m]ĸ)b|_|_-|v-b7|_o]_Ķbm|_;;m7|_bmh;Ѳ-m7;7bm-u;-ѲѲ]oo7rѲ-1;ĸĽ҂!") $, !ķ)"$_bvor;mm;vv|om;b7;-v-m7|_;1ollb|l;m||oouhbm]|o];|_;ub|_o|-m=oul-Ѵ-]u;;l;m|vbmrѴ-1;-v-Ѵvo-mblrou|-m|r-u|o=;v|-0Ѵbv_bm]|uv|-m7lobm]=ou-u7b|_ļ];মm]|_bm]v7om;Ľĺm1om|u-vঞm]|_; Ѵ;r_-m|bѴѴu;1o;uruo1;vvb|_o|_;u]o;uml;m|Ŋ|oŊ]o;uml;m|-]u;;l;m|vķom;v;mbouv|-@=uol|_;ruobm1b-Ѵ]o;uml;m|v-b7Ĺļoul-ѲѲ;_-;oubmbv|uo=m7b];mov!;Ѳ-ࢼomvŐ-m7!;1om1bѲb-ࢼomőhbm7o=v|ubh;o|-ѲѲ|_;v;7;-Ѳvĸm70|_;ࢼl;|_;v|ubh;-7;-Ѳ-0o|_o|oouh|o];|_;uĶ|_;u;-u;_b]_Ѳ;;Ѳvo=-mblovb|_b1_|u-mv=;uvo;ubm|oblrѲ;l;m|-ࢼomĸ)_;u;-v|_bv-vĶoh-;Ļu;fv|going to not write anything down on paper right now, we’re just going to start working together. So that was -;uu-u;vb|-ࢼombm|_bvruobm1;Ĺ);fv|7;1b7;7;Ļu;]obm]|o7ovol;|_bm]Ķ-m7;;m7;7rb|_vol;|ub1hb;vѲ-|;uom0;1-v;;7b7mĻ|_-;-|;ulvo=u;=;u;m1;Ķ;_-7;u0-Ѳ-]u;;l;m|v-m7;hbm7o=_-7|oC]u;o|ou|;ulvo=u;=;u;m1;om|_;YĶv-ѲѲ_;mvol;|_bm]vhbm7o=;m|uom]-ѲbѲ;0b|ĸ|b|-v|_-||r;o=;u0-Ѳ-]u;;l;m||ov-ĺoh-;_-;|_bv1ollomruo0Ѳ;l|_-|;Ļu;]obm]|o=o1vom|o];|_;uĻĸm7vo|_-|Ļvu;-ѲѲblrou|-m|ĸĽ҂!! "$o;;uķ!o0"1_;b|;uŐ)"ő-1hmoѴ;7];7|_-||_;u;1-mvol;ঞl;v0;-_;vb|-m1b|_bm]o;uml;m||o|-h;|_;v;ubvhvbm]obm]o|vb7;o=moul-ѴroѴb1ouruo1;7u;-m7|_-||_bv1omv|u-bmvbmmo-ঞom-m7=ou-u7|_bmhbm]ĺm1Ѵovbm]oubm|;ub;ķom;ruobm1b-Ѵ"|;-u7v_brL1;u_b]_Ѵb]_|;7|_bv|;mvbom0;|;;m-7;vbu;|o7bvঞѴѴ-m7=oѴѴo-v|;rŊ0Ŋv|;rruo1;vvou=oulѴ-ķ-m70;bm]or;m|om;-vo=ouhbm]ķ]uom7;7bmu;Ѵ-ঞomv_brvĹļѲo|o=ࢼl;vr;orѲ;|u|ol-h;ruo1;vvo|o=|_bm]v|_-|ŉ;-_ruo1;vvbv]oo7|o-m;|;m|Ķ0|ruo1;vv1-mfv|0;1om=vbm]=our;orѲ;|ooĳŒѲ-]_vœm7ohmoĶ-v_l-mvvol;o=vѲbh;ruo1;vv-m7vol;o=v7omĻ|ĸ"ol;o=vѲbh;r-r;uouh-m7vru;-7v_;;|v-m7|-0Ѳ;vĶ-m7buv|-ࢼomv_-;ou-Ѳ_bv|oub;vĸ"oĶo_-;|om7;uv|-m70o|_vb7;vo=|_bv|_bm]b=oĻu;]obm]|oouh|o];|_;uĸbh;v-b7b=o];|]oo7u;Ѳ-ࢼomv_brvĶ;;mb=o7omĻ|Ѳbh;;-1_o|_;uoĻѲѲruo0-0Ѳouh0;;u0;1-v;oĻѲѲm7;uv|-m7;;uom;ĻvrovbࢼomĸĽ҂ ( !ķ!! ҄ THE STRUCTURE OF A LEADERSHIP COUNCIL AND TECHNICAL COMMITTEE ;vrb|;|_bv;lr_-vbvoml-bm|-bmbm]|_bvY;b0Ѵ;-m7or;mruo1;vvķ;_;-u7ঞl;-m7ঞl;-]-bm|_-||_;h;ŋ-m7r;u_-rvķ-||_;ঞl;ķmbt;ŋ=-1|ou1om|ub0ঞm]|o|_;v11;vvo=|_; Ѵ;r_-m|bѴѴu;1o;uruo1;vv-v|_;v|u1|u;o=|_;obm|;-7;uv_brom1bѴ-m7obm|$;1_mb1-Ѵollb;;ĺ;|o|_;v;v|u1|u;v-vmo|omѴ|_;]o;uml;m|Ŋ|oŊ]o;uml;m|-rruo-1_ķ0|-Ѵvo|_;=-1||_-||_;0uo]_|lѴঞrѴ;1ollmbঞ;v-m7ruobm1b-Ѵfubv7b1ঞomv|o];|_;u-uom7om;|-0Ѵ;ĺ124 ELEPHANT HILLՊŇՊ """ ! mr-uঞ1Ѵ-uķv;mbouruobm1b-Ѵ]o;uml;m|v|-@_b]_Ѵb]_|;7|_;blrou|-m1;o=-Ѵ;-7;uv_br|-0Ѵ;bm0;bm]-vr-1;_;u;_b]_Ѵ;;Ѵbvv;vv1_-vub]_|vķঞ|Ѵ;-m7]o;um-m1;1oѴ70;-77u;vv;7Ĺļ-bm]-Ѳ;-7;uv_brr-m;Ѳbv|_;ml0;uom;|_bm]|_-|l-h;v|_bv|r;o=ouhv11;vv=Ѳĸ|Ļvmo|_-|;Ļ;;;u7om;0;=ou;ĸ&v-ѲѲ;v|ubh;-m-]u;;l;m|b|_Ѳ;-7;uv_br-m7|_;m;]o-m7ouh-||_;|;1_mb1-ѲѲ;;Ѳĸm7|_-||;1_mb1-ѲѲ;;ѲĶb=|_;=;;ѲѲbh;|_;m;;7|ovr;-h-0o|r-v|bmfvࢼ1;ouub]_|v-m7ࢼ|Ѳ;Ķouv_-u;77;1bvbomňl-hbm]Ķmo|_bm]ever happens… u|;1_mb1-Ѳv|-@Őbm]o;uml;m|ő-u;mĻ|;lro;u;7|o-1ࢼom-mo=|_ov;1_-ѲѲ;m];vĶ-m7b|_oѲ7vr-mruo]u;vvom-1|-ѲѲl-m-]bm]ĸSo having that leadership table where we can say |o|_;|;1_mb1-Ѳ=oѲhvĶĺoh-Ķ_-|oĻu;b7;mࢼ=bm]bvblrou|-m|Ķ0||_-|bv]obm]|o0;7;-Ѳ|b|_-||_;Ѳ;-7;uv_br|-0Ѳ;Ļķ_-bm]|_ov;1Ѳ;-uuoѲ;vto say leadership is going to deal with shared 7;1bvbomňl-hbm]Ķub]_|v-m7ࢼ|Ѳ;Ķ-ѲѲo=|_ov;|_bm]v;m-0Ѳ;|;1_mb1-Ѳ|;-lv|oouh|o];|_;uĸ|Ļvml0;uom;|_bm]|_-|u;1oll;m7-m_;u;ĸĽ҂!! "$ļoul;|_;fobm|Ѳ;-7;uv_br1om1bѲbv|_;lov|blrou|-m|rb;1;|_;u;Ķ-m7b|Ļv_-||_;mbt;rb;1;-vĸ;1-v;Ļ;0;;m-r-u|o=-Ѳo|o=1ollb;;vand task groups and things like that where we work b|_buv|-ࢼomv0|mo|_bm]Ѳbh;|_bvĸĽ҂!") $, !ķ)"o;;uķѴb@_-rl-mŐ)"ő;ru;vv;7-_or;|_-|ķbm=|u;ķ|_;u;oѴ7mo|0;|_;m;;7=ou-=oul-Ѵou|;ulvo=u;=;u;m1;“based on the way ;-u;|ubm]|olo;-v-mou]-mb-ࢼom-m7|_;-]o;uml;m|Ļv|ubm]|olo;bm|;ulvo=u;1om1bѲb-ࢼomĸĽvv1_ķ|_;u;bvmo|1omv;mvv-v|o_;|_;u-=oul-Ѵfobm|Ѵ;-7;uv_br-m7|;1_mb1-Ѵ|-0Ѵ;bvm;;7;7ouv_oѴ70;ruolo|;7=oubѴ7Cu;u;1o;uŐv;;_-r|;uƐƏőĺbh;l-m-vr;1|vo=1oѴѴ-0ou-ঞ;bѴ7Cu;u;1o;uŐ-m7Ѵ-m7v|;-u7v_brlou;0uo-7Ѵőķ|_;v;h;7;1bvbomvŋ=uol]o;um-m1;v|u1|u;|o]o-Ѵv-m7o0f;1ঞ;vŋlv|0;1omvb7;u;7bm|_;1om|;|o=|_;vr;1bC1|;uub|oub;v-m7blr-1|v-m70;7;|;ulbm;70-@;1|;7buv|-ঞomvķ-m7bѴѴѴbh;Ѵ0;v_-r;70|_;;bvঞm]u;Ѵ-ঞomv_brvŐouѴ-1h|_;u;o=őĺ|_;uv;rѴb1b|Ѵvroh;-0o||_;blrou|-m1;o=v;r-u-ঞm]ļ|_;roѲbࢼ1v=uol|_;|;1_mb1-Ѳom]uom7v|@Ľ-m7|_;uoѴ;o=|_;Ѵ;-7;uv_br1om1bѴbmruob7bm]vrrou|=ouķ-m7;lro;ubm]ķ|_;|;1_mb1-Ѵv|-@|o7ub;|_;or;u-ঞom-Ѵļ0oo|vom|_;]uom7Ľouh-m77;1bvbomŊl-hbm]Ĺļ$_;or;u-ࢼomvѲ;;Ѳ7;1bvbomňl-hbm]Ķ|_-|-vfobm|Ѳl-7;ĸ"o|_ov;Ő|;1_mb1-Ѳő|-0Ѳ;vb|_Ѳb|;u-ѲѲ_-Ѳ=ruobm1b-Ѳv|-@-m7_-Ѳ=buv|-ࢼomvv|-@Ķ|_-|Ļv|_;fobm|7;1bvbomňl-hbm];Ļu;Ѳoohbm]=ouĸ$_-|Ļv_-|=;;7vb|Ķbv|_ov;|;1_mb1-Ѳ-m7or;u-ࢼomvѲ;;Ѳr;orѲ;_o-u;l-hbm]7;1bvbomv|o];|_;uĶ-m7|_;moĻu;0-vb1-ѲѲ;Ѳ;-ࢼm]b||ofobm|Ѳ;-7;uv_br|o-rruo;because they’re the ones that have the authority to ]b;-rruo-Ѳ=ou|_ov;hbm7vo=|_bm]vĸ|b|1-mĻ|1ol;=uol|_;lĸ$_;|or7om7o;vmĻ|ouhĸ|_bmhwhat works so well about the Elephant Hill table and |_;|-0Ѳ;|_-|ru;1;7;7b|bv|_-|b|Ļv-]uom7rvoѲࢼomĸ"oĶ|_;7;1bvbomv|_-|-u;l-7;-u;0-v;7om-1|-Ѳ;r;ub;m1;vĶr;orѲ;_o-u;7obm]|_;ouhĸĽ҂ ķ" $ "$$&!! "&! "o-mm;Ľvb;_;u;u;Y;1|v|_-|o=l-m";1࣐r;l11ollmb|l;l0;uv-m7;lrѴo;;v|_-|;vroh;|oŐ_o;u;bmoѴ;7bmbm|_;|;1_mb1-Ѵ1ollb;;vőķ|_-|ŋ_bѴ;-Ѵ;-7;uv_br1om1bѴrѴ-v-h;uoѴ;bm-7o1-ঞm]=oubvv;vou-|_oubbm]7;1bvbomv-|-_b]_;uѴ;;Ѵŋb|bv|_;|;1_mb1-ѴѴ;;Ѵ|_-|vv|-bmv|_;v;1oѴѴ-0ou-ঞomv-m77ub;v1_-m];Ĺ“There needs to be this technical level to go along with |_;obm|;-7;uv_brom1bѲĹѲbh;|_;v|u1|u;o=|_bvĶo="!""-m7|_; Ѳ;r_-m|bѲѲ|;1_mb1-Ѳouhbm]]uorĶ0;1-v;o]o-_-;|_bv|;1_mb1-ѲѲ;;ѲĶ0oo|vom|_;ground level. And just all the knowledge that this level _-vĸ+o-Ѳvom;;7|_;roѲbࢼ1-ѲѲ;;ѲĶ0||oh;;r|_;lv;r-u-|;bv;ublrou|-m|ĺ1ovom1;b|];|v|o|_;roѲbࢼ1-Ѳlevel everybody knows what happens when it gets to |_;roѲbࢼ1-ѲѲ;;Ѳĸm77b7mĻ|-m||_bv]uor|o0;Ѳov|ĸĽ҂"$ )!$ $ !ķ!!"$$“The good thing about Elephant Hill is there’s or;u-ࢼom-Ѳ|-0Ѳ;v_;u;;7ovb|7omĶ|;1_mb1b-m|o|;1_mb1b-m0;|;;mv-m7|_;]o;uml;m|Ķ-m7that’s where you start to change things on the ground.”҂ !"ķ" $ "$$&!! "&! "125ƖŇ"$! $" """!&$&! !$"m;]o;uml;m|u;vou1;l-m-];u_o-vbmoѴ;7-|0o|_|_;Ѵ;-7;uv_br-m7|;1_mb1-ѴѴ;;Ѵ7;v1ub0;7|_;blrou|-m1;o=_-bm]-|;1_mb1-Ѵ|-0Ѵ;1olrubvbm]m-|u-Ѵu;vou1;ļruo=;vvbom-ѴvĽŋl-mo=_ol_orѴ-;7-7-ѴuoѴ;o=u;ru;v;mঞm]|_;bu1ollmb|Őbm|_;1-v;o=";1࣐r;l1v|-@ő_bѴ;-Ѵvo0ubm]bm]|_;bu|;1_mb1-Ѵ;r;uঞv;|o|_;|-0Ѵ;Ĺļ|_bmh_-|u;-ѲѲl-7;b|ouh-v|_;|;1_mb1-Ѳ|-0Ѳ;-vl-7;o=|;1_mb1-Ѳu;vou1;r;orѲ;=uol|_;1ollmbࢼ;vĸ|-vmĻ|fv|-1ollmb|u;ru;v;m|-ࢼ;ĸ|-vbuv|-ࢼomv=ou;v|;uvĸbuv|-ࢼomvr;orѲ;bm|_;bum-|u-Ѳu;vou1;7;r-u|l;m|ĸ|-vmĻ|fv|ĶĺѲ;|Ļv_-;-u;ru;v;m|-ࢼ;=uol|_;1ollmb|-||_;|;1_mb1-Ѳ|-0Ѳ;Ļĸ|-v;uhmoѲ;7];-0Ѳ;r;orѲ;Ķ-m7|_-|l-7;-ѲѲ|_;7b@;u;m1;bm|_;ouѲ7Ĺu;ru;v;m|-ࢼ;=uol|_;1ollmb|7o;v0ubm]|_-|0b]];u1ollmb|bvbomĶbut not the how to get it done, they’re not talking about technical things. They’re not talking about where the road goes. They’re talking about whether it’s appropriate to access this area, because your road is ]obm]|oru;;m|-11;vv|o-|u-7bࢼom-ѲrѲ-m|]-|_;ubm]vb|;|_-|ou Ѳ7;uv]o|o-m7_;u;ou=-lbѲ1-lrbvĶ|_ov;hbm7o=|_bm]vĹ|_;7b@;u;m1;b|_|_;bѲ7Cu;recovery table was the Joint Leadership Council -vu;-ѲѲruob7bm]|_-|1ollmb|bvbomĶ-m7|_;|;1_mb1-Ѳ|;-l;u;|_;7o;uvĸ+o_-7|;1_mb1b-mvtalking to technicians. People who knew how to apply |_bvom|_;]uom7Ķ0|-Ѳvohm;|_;b;vo=|_;bu1ollmb|ĸ"o|ol;Ķ|_-|-v1ubࢼ1-ѲĸĽ҂!!)ķ!! ҄ $!)_bѴ;_-bm]|_bvļ|;1_mb1-ѴĽbmoѴ;l;m|-||_;$-vm7o0|;7Ѵ1ubঞ1-Ѵ|ob|vv11;vvķb|7o;vu-bv;|_;t;vঞomo=_-|1om|v-vļ;r;uঞv;Ľ-m7|_;=-1||_-|ļ|;1_mb1-ѴĽhmoѴ;7];bvvঞѴѴb;;7|_uo]_|_;Ѵ;mvo=;v|;umķļruo=;vvbom-ѴĽ1;uঞC1-ঞomĺm|;ulvo=]o;um-m1;v|u1|u;ķlѴঞrѴ;r;orѴ;-Ѵvo_b]_Ѵb]_|;7|_;blrou|-m|uoѴ;o=v0Ŋ1ollb;;vbm];মm]bm|o|_;ļmb]ubĽo=7;;Ѵorbm]-m7blrѴ;l;mঞm]ouhrѴ-mvbm-u;-v-v7b;uv;-v-11;vvl-m-];l;m|ou o]Ѵ-vŊCu0;;|Ѵ;lomb|oubm]Ĺļ-l-u;-ѲCul0;Ѳb;;ubm|_;v0ň1ollb;;v0;1-v;om;;7|_;v;v0ň1ollb;;v|o];||_;ouh7om;=-v|;u-m7|ob7;mࢼ=|_;-Ѳ;v-m7_-|ou]o-Ѳv-m7ouo0f;1ࢼ;v-u;-||_-|ࢼl;=ou|_-|v0ň1ollb;;ĸm70_-bm]-11;vvl-m-];l;m|-m7|_;vbѲb1Ѳ|u;-m7-ѲѲo=|_-|Ķb|Ļvfv|o[;m|ooom;uov|ofv||-h;-ѲѲo=|_-|-m7to put it all into one basket, so you really need to separate it out.”҂ + ķ !$ !"$$)b|_bm|_bv]o;um-m1;v|u1|u;ķvol;r;orѴ;;lr_-vb;7|_;-Ѵ;o=u;]Ѵ-uķv1_;7Ѵ;7l;;ঞm]vbm0bѴ7bm]-m7l-bm|-bmbm]v|uom]u;Ѵ-ঞomv_brv-m7h;;rbm]|_bm]vom|u-1hĺ1uovv|_;v;|;1_mb1-ѴѴ;;Ѵvķr;orѴ;h;r|1olbm]0-1h|o|_;=-1||_-|ķ7;vrb|;7b@;u;m1;vbmorbmbomķ-vļruo=;vvbom-ѴvĽ|_;;u;-Ѵ-v-0Ѵ;|o-uub;-|-fobm|7;1bvbom0-v;7omv_-u;7-Ѵ;vĹ“The cool thing about this joint technical table was we ;u;-ѲѲ-0Ѳ;|ovol;_ol-h;-fobm|7;1bvbomĶ-m7-Ѳo|o=|_-||_bmh-v0;1-v;;Ļu;ruo=;vvbom-ѲvĶub]_|Ĵ"oĶ|_bmh=ou|_;lov|r-u|;;u;-Ѳ-v-0Ѳ;|oCm7-voѲࢼom|_-|ouh;7=ou0o|_o=vĸĽ҂! ! "ķ! !+)$ !$ !"$$UNDERSTANDING SHARED VALUES&m7;uv|-m7bm]-m7u;1o]mbbm]v_-u;7-Ѵ;vbv1ubঞ1-Ѵmo|omѴ=ou0bѴ7bm]|uv|-m7u;Ѵ-ঞomv_brvķ0|-Ѵvo=ouu;-1_bm]v_-u;77;1bvbomv-v|o_o|ou;1o;u|_;Ѵ-m70-v;ĺ";1࣐r;l1-m7ruobm1b-Ѵ]o;uml;m||;1_mb1-Ѵv|-@-Ѵbh;_b]_Ѵb]_|;7|_;-Ѵ;o=|_;|;1_mb1-Ѵ|-0Ѵ;vbmruoloঞm]|_bvv_-u;7m7;uv|-m7bm]Ĺ|_bmh;u;-Ѳb;|_-||_;]o;uml;m|Ķ|_;u-mh-m7CѲ;o=|_;]o;uml;m|7o;vmĻ||_bmhvo=-u=uol_-|;|_bmhĸ+ohmoĶ|_;u;-v-l;;ࢼm]o=-Ѳo|o=lbm7v-||_;v;|-0Ѳ;vĶv;;|_-|;_-;-m-=ѲѲo|o=|_;v-l;|_o]_|v-m7ruo0-0Ѳ-m||ov;;;uvblbѲ-u|_bm]v=ou|_;Ѳ-m70-v;ĸĽ !"ķ" $ "$$&!! "&! "ļ)_-|;u;-ѲѲu;-Ѳb;7;-uѲombv|_-||_;u;-v-Ѳo|o=v_-u;7-Ѳ;v-m7vblbѲ-u|_bmhbm]ĸ"o;;u;really driven by conserving things on the landscape… |_-|v|;-u7v_br;|_b1-v;ul1_-Ѳb]m;7ĸĽ҂ & )"ķ!! ҄! "&! ş"" "" $!126 ELEPHANT HILLՊŇՊ """ ! ml0;uo=r;orѴ;vroh;-0o||_;Cuv|oL1b-Ѵl;;ঞm]o=|_;obm|$;1_mb1-Ѵollb;;bm-m-uƑƏƐѶķ-m7|_;buv11;vvbmouhbm]|_uo]_|_;v-Ѵ-];-m7u;|;mঞom]b7;Ѵbm;vķ-v-rbo|-Ѵlol;m|_;m|_;u;-Ѵb;7|_-|buv|-ঞomv-m7]o;uml;m||;1_mb1-Ѵv|-@;u;-Ѵb]m;7bml-m-vĹļ$_;u;;u;u;ru;v;m|-ࢼ;v=uol-Ѳlov|;;u1ollmb|Ĺ ;u0o7v-|7omĶ;l-7;-_];]b-m|1bu1Ѳ;bm|_;]lm-vblĸ);;m|-uom7Ķeverybody said what they thought was really blrou|-m||o1omvb7;ubmv-Ѳ-];rubm1brѲ;vĸm7;fv|7b7b|ĸuollr;uvr;1ࢼ;Ѳoohbm]-uom7;;u0o7=;Ѳ|1ol=ou|-0Ѳ;v-bm]|_;burb;1;Ķ;;u0o7v-b7b|or;mѲĶ-m7-mࢼl;-m0o7vroh;u;]-u7Ѳ;vvo=b=b|-vbuv|-ࢼomouruobm1;Ķr;orѲ;oѲ70;mo77bm]-uom7|_;|-0Ѳ;v-bm]ثĺ;-_Ķ|_-|Ļvom;o=lbm;|ooĸĻĽ҂!&"" !"$$ķ!! ҄ $!ļ||_-|ŐCuv||;1_mb1-Ѳől;;ࢼm];0-vb1-ѲѲ0uo]_|=oѲhv|o];|_;uĶ-ѲѲ|_;|;1_mb1-Ѳr;orѲ;ĸm7_-7-l;-Ѳ|o];|_;u-m7v|-u|;7|o_-ll;u|_;v-Ѳ-];u;|;mࢼomŐrubm1brѲ;vőĸ||_bmh|_;u;-v-0b|o=-u;;Ѳ-ࢼomѲbh;ĺo_Ķ;-ѲѲ1-u;-0o||_;v-l;|_bm]ĻĹ ub1v-b7vol;|_bm]l1_Ѳ-|;uĶ_;v-b7ثĺohmoĶ|_;r-|_|ou;Ѳ-ࢼomv_brvouu;1om1bѲb-ࢼomĻĶouvol;|_bm]-Ѳom]|_ov;Ѳbm;vĶĺbvr-;7b|_v_-u;7-Ѳ;vĻĸm7|_-|=oul;u;-ѲѲu;vom-|;v0;1-v;|_bmh;]o||_;u;Ķ-m7b|-vѲbh;ĺo_ĸ+;-_ĸ);1-u;-0o||_;v-l;|_bm]vĸ"o;1-m7o|_bv|o];|_;uĸĻĽ҂! ! ķ!! ҄ $!ou";1࣐r;l1v|-@ķ|_bvorrou|mb||o1ol;|o];|_;uom-u;]Ѵ-u0-vbvb|_ruobm1b-Ѵv|-@-vblrou|-m|=ouruoloঞm]-0uo-7;um7;uv|-m7bm]o=bvv;v-m7u;1o]mbbm];-1_o|_;uĽv;r;uঞv;Ĺļ$_;u;Ļv-0uo-7Ѳ;;Ѳo=|;1_mb1-Ѳ;r;ub;m1;-uom7|_;|-0Ѳ;ĸu;-ѲѲ=om7|_-||_;;b]_|";1;r;l10-m7vu;-ѲѲouh;7;ѲѲ|o];|_;uĶ|_-||_;u;-v-Ѳo|o=|;1_mb1-Ѳvrrou|=uol|_;ruobm1b-Ѳ]o;uml;m|-m7|_-|;;u;-0Ѳ;|o0ubm]=ou-u7ruboub|bvv;v-m77bv1vvbomv-m7|-Ѳh-0o||_;l-m71ol;|ou;voѲࢼomv-||_-||-0Ѳ;ĸ|_bmh|_-|bm|_;;;vo=-ѲѲo=v;-ѲѲv;;b|=uol-7b@;u;m|r;uvr;1ࢼ;Ĺ;-ѲѲ_-;ouv|u;m]|_v-m7;-hm;vv;v_;mb|1ol;v|o|_;ouhthat we do and that’s why we do the work that we do. "o=om7|_-|00ubm]bm]-ѲѲo=|_;|;1_mb1b-mv|o];|_;uĶo-u;-0Ѳ;|ov;;|_bm]vbm-l1_0uo-7;urb1|u;ĸ+oĻu;-0Ѳ;|oѲooh0;om7ouv1or;o=ru-1ࢼ1;-m7see what others have to say and talk about it.” + ķ !$ !"$$ouo|_;uv|-@b|_bm|_;ruobm1b-Ѵ]o;uml;m|ķb|-v-morrou|mb||o7;lomv|u-|;|_-|bmvol;1-v;vķ]o;uml;m|Ľv-rruo-1_|obѴ7Cu;-m7;1ovv|;lu;1o;u1-m-Ѵb]mb|_buv|-ঞomvĽ-Ѵ;v-m7o0f;1ঞ;vĹļ$_;0;-ࢼ=Ѳr-u|o=0;1olbm]r-u|o=|_;]uor-v|_-|;]o||o|-Ѳh|o|_;l-0o|-Ѳo|o=v|@Ķ-m7|_bmh|_-||_;_;-u7bmouob1;vblbѲ-u|_bm]v|o_-||_;oѲ7;r;1||_;bu Ѳ7;uv|ov-Ķ-m7|_-|-vro;u=Ѳĸ);oѲ7v-Ķĺb|oѲ70;0;;u=ou|_;loov;b=oѲ;[b|b|_o||_;1omb=;uv-vѲom]-vpossible, just let the brush species, and hardwood trees ]uom-|u-ѲѲĻĸ$_;|_bmh|_-|oururov;-v=ou;v|;uvbv|oomѲ]uooo7=ouࢼl0;uvrrѲĸm7;-_Ķ|_-|Ļv-0b]r-u|o=ou0vbm;vvĶ0|;Ļu;-Ѳvol-m-];uvo=Ѳo|vo=o|_;u|_bm]vĸ);_-;Ѳ7uo|_-m-];l;m|u;-v-m7;m7;uv|-m7_;_-;|_;lĸ);_-;v|u;-lv|_-|_-;1ubࢼ1-Ѳ_-0b|-|u;tbu;l;m|vĶ;m7;uv|-m7|_-|ĸ -u|o=oufo0bv|oruob7;-ѲѲ|_;v;o|_;u|_bm]v|_-|mo0o7r|v|_;bu_-m7r-m7v-vŒr-v;vœĺm;;7|_bvĸĻ|;hmob|Ļvm;;7;7=ouruor;u;1oѲo]b1-Ѳ=m1ࢼomĶ;hmo-_;-Ѳ|_;1ovv|;lbv]obm]|oruob7;-_;-Ѳ|_=ou;v|Ĺ"oou]o-Ѳbv|o7o-ѲѲo=|_ov;|_bm]vĶ-m7|_bmh|_-|-Ѳb]mvb|_buv|-ࢼomv-Ѳ;vĸĽ҂ ( !ķ!! ҄ $_bvu;1o]mbঞomo=v_-u;7-Ѵ;v0;|;;mbuv|-ঞomv-m7|_;ruobm1b-Ѵ]o;uml;m|mo|omѴ_;Ѵr;7|_;|;1_mb1-Ѵ|-0Ѵ;v-uub;-|v_-u;77;1bvbomvķ_;Ѵr;7vol;ruobm1b-Ѵv|-@-7o1-|;=ou1_-m];b|_bm0uo-7;u]o;uml;m|Ĺļ$_;u;Ļv-Ѳo|o=-Ѳb]ml;m|b|_1ollmbࢼ;v-m7ouv;Ѳ;v|_uo]__o;l-m-];1oѲѲ;1ࢼ;Ѳĸ"oit certainly adds another voice to us to stress or to -7o1-|;=ou1ollom-Ѳ;v|o bv|ub1|ou ;1ࢼ;bmbv|uv|-@ĸ"ol-0;;1-m1_-m];roѲb1b;vĶl-0;;1-mv|-u|7obm]|_bm]v-ѲbѲ;0b|7b@;u;m|Ѳĸ ;u|_bm]bvvov|u1|u;7Őbm]o;uml;m|őĸ|Ѳ;|Ļv_-;vol;Y;b0bѲb|om|_;Ѳ-m70-v;Ķ=ouvol;o=|_;|_bm]v|_-|-u;blrou|-m||olv;Ѳ=-m7=oubѲ7Ѳb=;ĸĽ҂!! "$127ƖŇ"$! $" """!&$&! !$"buv|-ঞomv-m7ruobm1b-Ѵ]o;uml;m|v|-@-Ѵvou;]Ѵ-uѴl;|bm|;um-ѴѴŐbĺ;ĺķbuv|-ঞomomѴl;;ঞm]v-m7ruobm1b-Ѵ]o;uml;m|omѴl;;ঞm]vőĺou;-lrѴ;ķruobm1b-Ѵv|-@=uol|_;$_olrvomh-m-]-m-|u-Ѵ!;vou1;!;]bom-m7|_;-vvo1b-|;7$_olrvom!b;uv bv|ub1|oѴ7_oѴ7bm|;um-Ѵl;;ঞm]v|o7bv1vv|_;burovbঞomomh;|orb1vou7;1bvbomvŐvol;|_bm]_b1_-Ѵvoo11uu;7b|_bm -m70;|;;m|_;|o bv|ub1|vőķ-m7|_;buv|-ঞomvvblbѴ-uѴ_;Ѵ7l;;ঞm]vor;m|o|_;;b]_|r-uঞ1br-ঞm]";1࣐r;l11ollmbঞ;vŐ_b1_0;1-l;lom|_Ѵl;;ঞm]vo=|_;"!""buv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;=uolѴƑƏƐƖom-u7vőĺ$_bv-v-mblrou|-m|ruo1;vv=ou];মm]bm|;um-ѴѴ-Ѵb]m;70;=ou;|_;Ѵ-u];ufobm|l;;ঞm]vĹļ);oѲ7-Ѳvo|-Ѳhbm|;um-ѲѲŐb|_bm|_;ruobm1b-Ѳ]o;uml;m|ő-0o|_-|;|_o]_||_;|_bm]v;u;|_-|l-;u;7=uolour;uvr;1ࢼ;bm-7-m1;o=|_;l;;ࢼm]vĶvo|_-|;;u;mĻ|7obm]|_-||_bmhbm]-m70u-bmv|oulbm]|_;u;Ķ|-hbm]--=uol|_;_;-ubm]and the listening. As well as being clear about what it is that we do have, because obviously even internally we don’t necessarily agree, but we don’t actually m;;7|o0;C]_ࢼm]-||_;|-0Ѳ;Ķmou7o;mo|m;;7|o0;1Ѳ;-u-0o|_-|;-1|-ѲѲ-m|ĸ|_bmh|_-|-v_;Ѳr=ѲĶ=uolou;m7Ķ-m-;;u;Ѳ;-umbm]how to work together.”҂!! "$)_bѴ;|_bvru-1ঞ1;o=bm|;um-Ѵl;;ঞm]vŋ-v;ѴѴ-v=-1|ouv7bv1vv;7;-uѴb;uķv1_-v-vhbѴѴ;7=-1bѴb|-|ou-m7u;]Ѵ-u=-1;|o=-1;l;;ঞm]v-|0o|_Ѵ;-7;uv_br-m7|;1_mb1-ѴѴ;;Ѵvŋ-u;u;1oll;m7;7=ou-mvblbѴ-uruo1;vv;vlobm]=ou-u7ķ|_;u;bvmov|-m7-u7ļu;1br;=ouv11;vvĽĺm]b;-m;Ő";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|ő-1hmoѴ;7];7|_-|7;vrb|;|_;1_-ѴѴ;m];v=-1;7Ĺļ7omĻ||_bmh1oѲ71_-m];-m|_bm]ĸĸĸ|_bmh|_;h;|_bm]=ouv-vѲ;-umbm]_o|o|-Ѳh|o;-1_o|_;u-m7Ѳ;-umbm]_o;Ļu;-ѲѲom|_;v-l;r-];-m7;-ѲѲ_-;|_;v-l;1ollom]o-ѲvĶb|Ļvfv|_o7o;];||_;u;Ĵ-vb1-ѲѲb|Ļv|_;v-l;o|1ol;Ķ;Ļu;fv|vr;-hbm]bm-ѲbѲ;7b@;u;m|Ѳ-m]-];-m7|ubm]|oC]u;|_-|o|ĸĽTRANSPARENCY, COMMUNICATION AND TRUST BUILDING)_bѴ;|_;u;bvvblbѴ-uѴmo1Ѵ;-uļu;1br;Ľouv|-m7-u71_;1hѴbv|=ou=oulbm]v|uom]ouhbm]u;Ѵ-ঞomv_brvķvol;h;=-1|ouv;l;u];7=uoloubm|;ub;v|_-|;u;v;;m-v1;m|u-Ѵ|o0bѴ7bm]|uv|bm;-1_o|_;u-m7|_;fobm|ruo1;vvĺ$_;v;;u;Ĺ Ǌ 0;bm]or;m|oķ-m7Ѵbv|;mbm]|o;-1_o|_;u|_uo]_o|ķ7bL1Ѵ|1om;uv-ঞomvĸ Ǌ _om;v|-m7|u-mvr-u;m|1ollmb1-ঞomvķr-uঞ1Ѵ-uѴ_;m|_bm]v;m|uom]ĸ-m7 Ǌ |-hbm]|_;ঞl;|ol;;|in person bm1ollmbঞ;v ouom|_;Ѵ-m7|oļhb1h|_;7bu|Ľĺhrbƕ!-m --vh;;mѴ--u;|_-|l;-mbm]=Ѵ1_-m];oѴ7omѴ1ol;|_uo]_-m-1ঞ;ruo1;vvo=ļr;;Ѳbm]--o=0;Ѳb;=vĽ-m70;1olbm]1omv1bovo=;-1_o|_;uĽv-vo=m7;uv|-m7bm]-m7hmobm]ĺm_bvor;mbm]u;l-uhv-||_;Cuv|Ѵ;-7;uv_brl;;ঞm]ķ_;;lr_-vb;7|_-||_;ļvoѲࢼom|o-ruo0Ѳ;lbѲѲomѲ-rr;-u_;m-ѲѲo=|_;ob1;v-m7-ѲѲ|_;b7;-v-u;;ru;vv;7-m7_;-u7-m7Ѳbv|;m;7|oĶ-m7mࢼѲ|_-|_-rr;mv|_;r-|_=ou-u7bѲѲmo|l-|;ub-Ѳb;bm=uom|o=vĸĽv-Ѵ-0Ѵ;-vb|-v1olbm]|o-mm7;uv|-m7bm]o=v_-u;7-Ѵ;v-m7]o-Ѵvķ-||_;v-l;ঞl;;u;r;-|;7Ѵ_;-u7o=|_;blrou|-m1;o=-ѴѴobm]ঞl;-m7vr-1;=our;orѴ;|o_-;7b@;u;m|orbmbomvķ-m7ļmo|_-bm]|_-|0;_-|1-v;v|_;|-0Ѳ;|o=-ѲѲ-r-u|Ľĺ!;Y;1ঞm]om|_;Cuv|l;;ঞm]vo=_-|oѴ70;1ol;|_;ķm]b;-m;Ő";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|ő;lr_-vb;7|_;blrou|-m1;o=|_;ruobm1b-Ѵu;ru;v;m|-ঞ;vvr;m7bm]ঞl;Ѵbv|;mbm]|o";1࣐r;l1_b;=vĽ1om1;umv-m7u;-ѴѴm7;uv|-m7bm]|_;blr-1|vo=|_bvCu;om";1࣐r;l1|;uub|oub;v-m71ollmbঞ;vŐrĺƐƑƖőĺ _o|o1u;7b|ثrĸƎƏѴث -Ѳ"bl-ho@ň ѲѲblvu;l;l0;u|_-|ŐCuv|ől;;ࢼm]Ķb|-vfv|-morrou|mb||_-|m;;7;7|o_-rr;m=ou_b;=v|o;m||_;bu1om1;umv-m7v_-u;_o|_;=;Ѳ|-0o|_o|_;;u;|u;-|;7ķ|_;Ѳ-1ho=1ollmb1-ࢼom-m7_-|_-7_-rr;m;7Ő7ubm]|_;Cu;őĸ$_;ruobm1;-vu;-ѲѲ]oo7-m7v-l;b|_)bѲ7Cu;Ķ0;1-v;|_;|ooh|_;ࢼl;|oѲbv|;mĸ|_bmh|_;hm;|_-||_;v1u;;7rĸm7vo|_;1-l;|o|_-|l;;ࢼm]b|_or;m;-uvĶ-m7v-||_;u;-m7Ѳbv|;m;7-m7h7ov|o|_;lĸ$_;u;;u;vol;ru;_-uv_ou7vv-b7ĸ||_;v-||_;u;Ķ|_;Ѳbv|;m;7Ķ|_;|oohb|ĸ"o|_bvl;;ࢼm]-v-ѲѲ-0o||_;_b;=vu;Ѳ-bm]|_;bu1om1;umv-m7|;ѲѲbm]|_;buv|ouĸ$_;m;|l;;ࢼm]-v|_;v-l;Ĺfv||_;u-m;vvo=;;u|_bm]-vvࢼѲѲvo|_;u;-m7voru;v;m|ĸ|_bmhb|-vvol;|_bm]|_-|u;-ѲѲm;;7;7|o_-rr;mĶ-m7|_bmh|_-|Ļv_o|_-|u;Ѳ-ࢼomv_br-v0bѲ|ĸ;1-v;|_;u;-v|_;vr-1;=ou|_;l|o|-Ѳh-0o|_ob|l-7;|_;l=;;ѲĶ-m7_ob|blr-1|;7|_;bu1ollmbࢼ;vĸ|-vu;-ѲѲblrou|-m|=ou|_;ruobm1;|om7;uv|-m7Ķmo|fv||_;r_vb1-Ѳ0||_;;loࢼom-Ѳblr-1|vo=_-|_-7_-rr;m;77ubm]|_-|Cu;|o|_;bu1ollmb|l;l0;uvĸ-7|_-|mo|_-rr;m;77omĻ||_bmh;oѲ70;_;u;ĸ|_bmh|_-|-v-;uh;;Ѳ;l;m||o|_;_oѲ;ruo1;vvo=1u;-ࢼm]|_-|]uorĸĽ ҄ ķ" ) ࡛଒ )! "$!$ "$ )! " " $+130 ELEPHANT HILLՊŇՊ """ ! $_bvor;mm;vv|o1ubঞ1bvlķ-m7bѴѴbm]m;vv|oouh|_uo]_1omYb1|ķ-v-Ѵvomo|;70-ml0;uo=v;mbouruobm1b-Ѵv|-@ĹļŐmő|_;Cuv|1om;uv-ࢼomĶ;|oohb|om|_;1_bmru;_-u7ĸ$_;_-7-Ѳo|o=1ubࢼ1-Ѳ=;;70-1hĶ=ou]o;uml;m|ĸm70-vb1-ѲѲ|oѲ7vĶ|_;;u;7om;Ѳ;࣌m]vC]u;o|_o|oruor;uѲl-m-];|_;buresources. And that they were going to step in and |-h;o;u-m77ob|7b@;u;m|ѲĹm7;uv|oo7_;u;|_;;u;1olbm]=uolĸ7b7mĻ|-1|-ѲѲ7bv-]u;;b|_|_;lbm-Ѳo|o=-vĸ|_bmh;Ļ;v1u;;7|_;roo1_omouѲ-m70-v;-m7u;vou1;v=ou|_;Ѳ-v||_u;;7;1-7;vĶ=ou7;1-7;vĶ-m7;_-;-Ѳo|o=ouh|o7o|oCb|ĸbuv|-ࢼomvu;1o]mb;7b|Ķu;1o]mb;7b|Ķ7b7mĻ|7bv-]u;;b|_|_;lĸĽ҂!! "$ļuol-u;Ѳ-ࢼomv_brr;uvr;1ࢼ;Ķ_-|7b7b|m;vvĶ_b1_|_bmh-vu;-vvubm]Ķ-v|_-||_;u;-vu;-Ѳ1om;uv-ࢼom-m7u;-Ѳor;mm;vv-m7-Ѳlov|1omYb1||_-|oѲ71ol;r-||_;l;;ࢼm]vĸo|bm-0-7-Ķ0|bm-;u_om;v|-Ķ-m77omĻ||_bmho];||_-|Ķ;vr;1b-ѲѲ0o|_-vĶmѲ;vv|_;u;Ļvvol;=oulbm]o=-u;Ѳ-ࢼomv_brĸĽ҂ ķ)")_bѴ;|_;-m7$l;;ঞm]vo@;u;7-morrou|mb|_-;|_;v;7bv1vvbomv-m70bѴ7u;Ѵ-ঞomv_brvķvol;r;orѴ;=om7|_;v;Ѵ-u];]uorv1_-ѴѴ;m]bm]-m7_b]_Ѵb]_|;7|_;r-u-ѴѴ;Ѵm;;7|ol-h;ঞl;-m7vr-1;|o1omm;1|b|_ļ|_;tb;|om;vĽĺv;u|)bѴѴb-lŐom-r-u|;buv|-ঞomőv-b7Ĺļ+o]o||ovb|0-1h-m7o0v;u;vol;ࢼl;vĶ-m7Ѳbv|;mĸ|_bmh|_;]u;-|_b;=vo=r-v|_-;v-b7|_-|Ѳbv|;mbm]bvƔƔѵo=l-hbm]|_bm]v_-rr;mĸĽ ;orѴ;-Ѵvo_b]_Ѵb]_|;7|_;or;m-m7_om;v|1ollmb1-ঞom0;|;;mruobm1b-Ѵv|-@-m7";1࣐r;l1u;ru;v;m|-ঞ;v-vh;|o7;;Ѵorbm]|uv|ĺ$_bvbm1Ѵ7;70;bm]r=uom|-0o||_;v1or;o=rovvb0bѴbঞ;v-m7Ѵblb|v|oruobm1b-Ѵl-m7-|;vķ-v;ѴѴ-v0;bm]_om;v|-m7|u-mvr-u;m|_;mv_-ubm]bm=oul-ঞomou7-|-Ő-m7|_;bm|;uru;|-ঞomvoublrѴb1-ঞomvo=|_bvőĹļ;u-ѲѲĶ;7b7ru;]oo7ŒѲ-]_vœĸ||_bmhr-u|o=|_-|Ļv0;bm]_om;v|ĸ|-vѲbh;Ķvo;Ļu;fv|]obm]|o0;totally honest about the things that we can do and the |_bm]v|_-|;1-mĻ|7oĸm7;1ollb;7|_-|b|_bm|_;v1or;o=ou-|_oub||o]obm]|o|_;;uo|vb7;o=|_-|Ķ-m70;bm]-v1u;-ࢼ;-vrovvb0Ѳ;bmou7;u|o7othe things that need to be done at this table.”҂! ! ķ!! ҄ $!b]_v;;ub|0umm;-ub_bl-h;ĸ _o|o1u;7b|ث"-u-_ b1hvomňoѲ;131ƖŇ"$! $" """!&$&! !$"ļ)_;moĻu;0ubm]bm]bm=oul-ࢼom=ou-u7Ķ0;_om;v|-m70;1u;7b0Ѳ;ĸmࢼl;;Ļ;]om;bmb|_bm=oul-ࢼomo[;mb|Ļvvou|o=Ѳbh;ĺ_o_Ķ|_bm]v-u;mĻ|Ѳoohbm]|_-|]oo7=ou|_;-Ѳ;Ļĸm7|_;Ŏ";1ߪr;l11ollmbࢼ;vŏ-rru;1b-|;7|_-|_om;v|ĸm7|_;v-b7ثĺoh-Ķvo;Ļu;mo|]obm]|ovr;m7ࢼl;1ubm]o;uvrbѲ|lbѲhĶ_-|7o;7o-0o|b|ĴĻm7|_-|-vb|ĸ=o]obm|_;u;-m7oĻu;|ubm]|o_b7;bm=oul-ࢼomoul-h;|_bm]vuovb;u|_-m|_;-u;Ķ|_;myou’re going to lose credibility and they’re not going |o|uv|oĸ|b=oĻu;_om;v|-m7v-ثĺѲoohĶb|Ļvnot looking good’, it’s like ‘well let’s get past that let’s lo;omĻĸm7|_-|Ļv|_;rѲ-1;o-m||o];||oĸĽ҂ & )"ķ!! ҄! "&! ş"" "" $!)_bѴ;|_;u;1-mo[;m0;-|;lr|-ঞom|o_b7;ou]Ѵovvo;um;]-ঞ;bm=oul-ঞomķ|_bvomѴv;u;v|o7-l-];1u;7b0bѴb|-m7|uv|ĺ$_;blrou|-m1;o=0;bm]-0Ѵ;|oomr_;m|_bm]v]ouom]-m7|o|-h;om;uv_bro=bm;b|-0Ѵ;ļv1u;rvĽ-v7;lomv|u-|;7bm|_;=oѴѴobm]-11om|=uol -;oum;ķ_o-v1om|u-1|;70)"|ovr;ubv;|_;u;_-0bѴb|-ঞomo=Cu;]-u7vĹļ_-7|o]o|o om]m-1;Ő-|"h;;|1_;v|mő-|om;robm|and say: ‘you know, there was an area there where o-mm;Ő-llom7ő_-7-vh;7vmo||ou;_-0Ő7;|oit being an archaeological site], and we rehabbed it’. ;m|r|o|_;vb|;-m7v-b7ثĺo__;u;Ļvv1_-m7v1_-mor;u-|ouĴĻm7|_;v-b7ثĺo__;|ooh|_;7-o@0|;0uo]_|-m;]bmĻ-m7;m|ĺ_;u;Ļv|_;m;]ouhbm]ĴĻm7_;v-b7ثĺ_;Ļv7om|_;u;Ļ-m7v-b7ثĺo_moĳĻŒѲ-]_bm]œĸ+ohmo-m7vu;;mo]_Ķ_-7|oѲ7|_;o|_;u]ĺ7omĻ|]or-v||_bvrobm|Ļĸ||_;m;]7b7mĻ|hmo|_-|ĸĽm7vo-m-vĶ;u;_-00;7b|Ķ-m-u;-|_-|_-7-]u;;7mo||oĸm7_-7|o]o|o om]m-1;-m7v-ثĺ omĶv1u;;7rĸ$_;u;-v|_bv-u;-|_-|;-]u;;7mo||ou;_-0Ķ-m7-m;or;u-|ou1-l;bm-m7b|]o|u;_-00;7Ļĸm7_;Ѳooh;7-|l;-m7_;v-b7ثĺ|_-mhv=ou|;ѲѲbm]l;ĻĶ_;v-vĺhmoooѲ7mĻ|7ob|omrurov;Ļ-m7_;v-vĺtb|;=u-mhѲĻlvurubv;7|_bv_-vmĻ|_-rr;m;70;=ou;|_bv-m7lou;o[;mĻĸm7vo|_;mv-b7ثĺoh-;ѲѲ_-|7oo-m||o7o-0o|b|ĴĻm7_;v-b7ثĺ;ѲѲĶ0;1-v;b|Ļv0;;m7bv|u0;7-]-bmĶĻ7Ѳbh;|or||_;1u;v0-1ho;ub||ou;1o;u-m-u|;=-1|v|_-|lb]_|_-;0;;m|um;7rĶ0;1-v;o=|_;v;1om77bv|u0-m1;Ļĸm7v-b7ohmoĶĺ7om;Ļĸm7|_-|-v|_;;m7o=b|ĸ]-bmĶb|0;1-l;vou|o=-1oor;u-ࢼ;|_bm]ĸĽ uobm1b-Ѵv|-@v1_-v -;oum;-m7bm-"b]Ѵo1_-Ѵvo_;Ѵ7C;Ѵ7|ubrv_;u;|_;bmb|;7u;ru;v;m|-ঞ;v=uol";1࣐r;l11ollmbঞ;vŋ-m7ķbm|_;1-v;o=vbѴb1Ѵ|u;|ouvķbm7v|uѴb1;mv;;vĺ$_;v;_;Ѵr;7;@;1ঞ;Ѵ1ollmb1-|;|_;1omvb7;u-ঞomv0;_bm7|_;7;1bvbomŊl-hbm]ruo1;vv;vķ-v;ѴѴ-v|_;omŊ]uom7u;-Ѵbঞ;vo=u;_-0bѴb|-ঞomouu;=ou;v|-ঞomĺvom;!! v|-@-1hmoѴ;7];7Ĺļ);7omĻ|Ķ-v=ou;v|ruo=;vvbom-ѲvĶ7o-;u]oo7fo0o=-uࢼ1Ѳ-ࢼm]ou7;1bvbomruo1;vvĸ|_bmh|_;u;Ļv-1ollomv;|o=uѲ;v|_-||_bmh;hmo-m7m7;uv|-m7ĸ ;m-vvblrѲ-vb=;u;o|Ѳ-bm]o|-0Ѳo1hĶ_-;|o|_bmhĺoh-vo_obvb|]obm]|o0;v-=;=ou|_;;tbrl;m|Ĵ)_;u;7o;vb|l-h;v;mv;=ou|_;ࢼl0;uruoCѲ;Ĵo7o;vb|l-h;v;mv;=ouuo-7vĴĻbh;o_-;|_;v;C[|_bm]v|_-|o|_bmh-0o|and then you hang the ribbon on the tree. And so all people see is the ribbon on the tree. 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( !+vl;mঞom;7bm_-r|;uƕķb|bv-mo@;m1;m7;u|_;;ub|-];omv;u-ࢼom1||o7-l-];_;ub|-];vb|;v-m7o0f;1|vŐv1_-v-u1_-;oѴo]b1-Ѵ-uঞ=-1|vő-m7-m-vvo1b-|;7;r;1|-ঞomŋr-uঞ1Ѵ-uѴb|_bm|_; $!ŋ|_-||_bvbv-ob7;70buv|-ঞomv1om71ঞm]-u1_-;oѴo]vu;vrubou|o-m]uom77bv|u0-m1;ĺm|_;1om|;|o=bѴ7Cu;u;1o;u-1ঞbঞ;vķ|_bvrѴ-1;7-_];ru;vvu;om";1࣐r;l11Ѵ|u-Ѵ_;ub|-];v|-@|o1om71|vu;v-1uovvv1_--v|-u;-ķ-m7om-u1_-;oѴo]bv|vŐ;b|_;uouhbm]=ouou1om|u-1|;70";1࣐r;l11ollmbঞ;vő|oCm-Ѵb;|_;v;u;rou|vĺm;=ou;v|bm7v|uu;ru;v;m|-ঞ;-1hmoѴ;7];7|_bv1_-ѴѴ;m];ķ-m7|_;m;;7|ovrrou|buv|-ঞomvbm0bѴ7bm]|_bv1-r-1b|Ĺļ|-v-_];Ķ_];m7;u|-hbm]=oumo|fv|v0|=ou|_;1ollmbࢼ;v|ooĸ$_bmho=|_;ru;vvu;|_-|-vr|om|_;1ollmbࢼ;v|ov|;rr-m7ruob7;us with this [archaeological or cultural heritage] bm=oul-ࢼomĸ$_;u;-vmĻ|1-r-1b||o7o|_-|ĳ$_;u;-vmĻ|1-r-1b|omou;m7|o7o|_-|ĳ"o|ol;Ķthink that’s a huge learning, is to really support |_;1ollmbࢼ;v|ol-h;vu;|_-||_;Ļ;]o||_;1-r-1b||o7o|_;v;|_bm]vĶ1ov;Ļu;vࢼѲѲ7obm]|_-|Ķub]_|Ĵ ;mb=;Ļu;1_-vbm]Cu0;;|Ѳ;-uom7moĶ=ou=ou;v|_;-Ѳ|_Ķb=;-m|-mhbm7o=-u;]Ѳ-u1࣌m]r;ulb|;m;;7|_;1ollmbࢼ;vĸĽ҂! "$!+ " "$$_bvv;mঞl;m|-v;1_o;70o-mm;-llom7Ő"h;;|1_;v|m-|u-Ѵ!;vou1;vőķ_o=;Ѵ|“we were ]b;m-Ѳo|o=orrou|mbࢼ;v|_bvࢼl;Ķ0|mo|-Ѳo|o=vrrou||o];||_-|ouh7om;ĸumo|;mo]_ĸĽo;;uķ-mo|_;uruobm1b-Ѵ]o;uml;m|;lrѴo;;bmv|;-7;ru;vv;7v_o1h|_-||_;ruobm1b-Ѵ bv|ub1|voѴ71_oov;|o7;;Ѵor-m;1oѴѴ-0ou-ঞ;-rruo-1_-m7;r-m7|_;lo7;Ѵo=buv|-ঞomvŊѴ;7-u1_-;oѴo]ķ]b;m|_;v1or;-m7v1-Ѵ;o=bѴ7Cu;blr-1|vĹļ-vfv|Y-00;u]-v|;7|_-||_;oѲ77ovol;|_bm]Ѳbh;|_bvĶvࢼѲѲ_bѲ;;;u;vࢼѲѲu;;Ѳbm]-m77;-Ѳbm]b|_-ѲѲo=|_bvĶ|_;Ѳ-u];v|Cu;;Ļ;;;u_-7vbm1;|_;ƎѴƍƍv|_bmhĸĽ҂!! "$m-77bঞom|o|_;v1-Ѵ;o=omŊ]uom7u;1o;uouhķ|_;-m7$u;tbu;7-v0v|-mঞ-Ѵঞl;1ollb|l;m|=uol-ѴѴbmoѴ;7ĺ$_bvo[;m;|;m7;70;om7-;m7-m1;-|=oul-Ѵl;;ঞm]v-m7ouhbm]]uorv|o0;bm]-mļ-Ѳlov|ƏƑńƓ|r;o=|_bm]Ľĸ)_bѴ;|_;ruobm1b-Ѵ]o;uml;m|_bu;7-bѴ7Cu;u;1o;u1oou7bm-|ouŐ_o-vh;r|om-v- bv|ub1|!;vou1;-m-];uő=ou Ѵ;r_-m|bѴѴķ-m7m]b;-m;-v-rrobm|;7|oѴ;-7|_;"!""-m7ruob7;ruof;1|l-m-];l;m|ķ-7lbmbv|u-ঞ;-m71oou7bm-ঞomvrrou|=ou1ollmbঞ;vķ;o[;m_;-u7_or-uঞ1br-ঞombm|_;v;l;;ঞm]v-m7h;;rbm]rb|_b]_v;;ub|0umm;-uu;;m-h;ĸ _o|o1u;7b|ث"-u-_ b1hvomňoѲ;136 ELEPHANT HILLՊŇՊ """ ! -7lbmbv|u-ঞ;u;tbu;l;m|v-vvo1b-|;7b|_bѴ7Cu;u;1o;uouh-v-Ѵlov|-=ѴѴŊঞl;fo0b|_bm;-1_1ollmb|ĺou|_;b]-uvѴb7;"|v;1;lĽ1*];|Ľ|;lbuv|-ঞom-v-0Ѵ;|o_bu;-7;7b1-|;71oou7bm-|ou|ol-m-];|_;bubmoѴ;l;m|ķ_o;;u|_bv_-vmo|0;;m|_;1-v;=ou Ѵ;r_-m|bѴѴĺm;v;mbou bv|ub1|v|-@7;v1ub0;7_o|_bvfobm|-rruo-1_|obѴ7Cu;u;1o;u7olbm-|;7_bvouhѴo-7=ou-Ѵlov||_u;;;-uv-[;u|_;Cu;Ĺļ!-1_-;Ѳ-m7v|-u|;7b|_mo|_bm]ĸm7;_-7|oC]u;|_bvo|-m7Ѳ;-umb|-v;;r;ub;m1;7b|=ou|_;|o|o|_u;;;-uvĸm7b|-v|o]_ĸ|1omvl;7lou;|_-mC[r;u1;m|o=lࢼl;_;u;Ĺm77b7mĻ|_-;b|ĸ7omĻ|_-;|_-|hbm7o=ࢼl;Ķ0|1oѲ7mĻ|mo|1ollb|ĸm7vob|l;-m|7uorr;7-_oѲ;Ѳo|o=o|_;u|_bm]v|_-|m;;7;7|o_-rr;mĸm7b|-vĶohmou;l;l0;u_-bm]1om;uv-ࢼomvb|_l!;]bom-Ѳ ;1ࢼ; bu;1|ou-m7lvvbv|-m| ;r|bmbv|;u-;-u-m7-_-Ѳ=Ѳ-|;uv-bm]ĶĺĻlѲovbm]b|ĳĻĽ$_bvto|;vr;-hv|o|_;1_-ѴѴ;m];=-1;70l-mruobm1b-Ѵ-m7";1࣐r;l1v|-@o=mo|omѴ;v|-0Ѵbv_bm]-m;-o=7obm]|_bm]vķ0|o=vv|-bmbm]r-uঞ1br-ঞom-m7bmoѴ;l;m|bmu;1o;u-1ঞbঞ;vo;u|_;;-uv|o=oѴѴoĺSustaining capacity to undertake recovery activities";1࣐r;l1m-|u-Ѵu;vou1;-m7v|;-u7v_br7;r-u|l;m|vvoom=om7|_;buv|-@-m7u;vou1;vvru;-7|_bm-1uovv|_;lѴঞ|7;o=Cu;u;1o;u-1ঞbঞ;vĺo;;uķl-mr;orѴ;-Ѵvo_b]_Ѵb]_|;7|_;=-1||_-|b|_bmbuv|-ঞomvķv|-@-m7;Ѵ;1|;7Ѵ;-7;uv_br-u;o[;m-Ѵu;-7v|u;|1_;7-1uovvlѴঞrѴ;ruof;1|v-m71ollmb|ruboubঞ;v|_-|1olr;|;=ou|_;buঞl;-m7-;mঞomĺ ;m0;=ou;|_;Cu;ķ|_bvrov;7-1_-ѴѴ;m];=ou1ollmbঞ;vbm-77u;vvbm]Ѵom];uŊ|;ulou0b]];urb1|u;v|;-u7v_br]o-Ѵvķou0;bm]ruo-1ঞ;bm-u;-vv1_-vCu;l-m-];l;m|Ĺļ -uࢼ1Ѳ-uѲ=ouom-r-u|;Ķ_b1__-vѲo1-r-1b|Ķ-u-rb7|umo;uĶroѲbࢼ1-Ѳ|ulobѲrmࢼѲ-v|_;u;ĶoĻu;mo|u;-ѲѲ7obm]l1_bm|_;-o=|_bmhbm]-0o||_bm]v|_-|-u;mĻ|ru;vvbm]bvv;vĸ);;u;fv|1omv|-m|Ѳu;vrom7bm]|ou;=;uu-Ѳv-m7rv_bm]0-1hom);v|u-v;u-m7|_;ruobm1;om;;u|_bm]Ѳ-m7related. As you know, all these decisions are being l-7;b|_o|-7;t-|;bmoѲ;l;m|Ķouu;vr;1|=ououub]_|vĸ"o|_bmhbm]-0o|_o|o1-u;=ou|_;Ѳ-m7v1-r;bvmo|vol;|_bm]|_-|;vr;m|ࢼl;om0;1-v;;Ļu;|oo0vu;-1ࢼm]-m7C]_ࢼm]|o];||_;;u0-vb1vo=mo|7;v|uobm]|_;Ѳ-m7v1-r;Ķm;;ulbm7u;l;7b-ࢼm]_-|_-v_-rr;m;7ĸ"oĶ|_bmhbm]-0o|Cu;-m7v;o=b|Ķ;;u;mĻ|7obm]b|ĸ);fv|;u;mo|bm-rovbࢼom|o7o|_-|Ķ0;1-v;o=1-r-1b|ĸĽ҂! !& ƕ!+ +ķ !$ !"$$$_bv1-m|_;mrov;-r-uঞ1Ѵ-u1_-ѴѴ;m];7ubm]-m;l;u];m1v1_-v-bѴ7Cu;ķb|_7b@;u;m|1ollmbঞ;v_-bm]7b@;u;m|-0bѴbঞ;v|o7b;u|v|-@-m7u;vou1;v|o;l;u];m1u;vromv;Ĺļ -u|o=|_;1_-ѲѲ;m];b|_|_;buv|-ࢼomv1ollmbࢼ;vŐbvő-1-r-1b|bvv;Ķ0;1-v;;;mb=|_;u;bv-Yoo7ou-Cu;Ķ|_;vࢼѲѲ_-;;b|_;u-_ovbm]bvv;Ķ--|;ubvv;Ķ|_;u;ĻvvࢼѲѲ-ml0;uo=1ollmb|bvv;v|_-||_;m;;7|o-77u;vvĸ"o=ou|_;l|ou;Ѳ;-v;v|-@-m7|omo|-77u;vv|_;v;bvv;vom-7-ň|oň7-0-vbvĶ1-m0;-1_-ѲѲ;m];ĸĽ҂ "$)_bѴ;1-r-1b|bvv;v-u;0mol;-mvѴblb|;7|obuv|-ঞomvķ!o0"1_;b|;uŐ)"őu;1o]mb;7|_;r-uঞ1Ѵ-um-|u;o=|_bv1_-ѴѴ;m];=-1;70";1࣐r;l1Ő-m7l-mo|_;ubuv|-ঞomő1ollmbঞ;vĹļѲb@Ő_-rl-mĶ)"ő-vv|-uࢼm]|o|o1_omŐ|_;1-r-1b|bvv;őb|_|_;1ollb|l;m|o=;b]_|_b;=v|o0;-|-|-0Ѳ;_;m|_;Ļ;]o|1ollmbࢼ;v|orun. Like, we think we’re busy [because] we’ve got a ruo]u-l|oumĶ|_;Ļ;]o|-1ollmb||oumĳ+;||_;Ļu;]bbm]r|_;buࢼl;|o0;r-u|o=|_bvĶ-m7|_-|Ļv|_;vb]mbC1-m1;o=b|ĸĽ137ƐƏŇ "$!$( ! ( !+oul;uhrbƕ!-m -_b]_Ѵb]_|;7|_;=-1||_-|“we -ѲѲ_-7ou7b@;u;m|;l;u];m1b;v-m7|_bm]vbmouom1ollmbࢼ;vĸ"oh;;rbm]b||o];|_;u-v-1_ou;ĸĽĸ$_;=-1||_-||_;1oѴ7ļh;;rb||o];|_;uĽbv|;v|-l;m||o|_;1ollb|l;m|o=";1࣐r;l1Ѵ;-7;uv_br-m7v|-@|o|_;ruo1;vvĺo;;uķ|_bvto|;-Ѵvovr;-hv|o|_;=-1||_-| Ѵ;r_-m|bѴѴ-vfv|om;Ő-Ѵ0;b|l-fouő;l;u];m1-m7ruboub|bvv;=-1bm]|_;v;1ollmbঞ;v-||_bvঞl;ĺ;ou]bm- u;v|omŐ=oul;uѴb|_"|v;1;lĽ1*];|Ľ|;lbuv|-ঞomő-Ѵvo_b]_Ѵb]_|;7|_bv1_-ѴѴ;m];ķ-m7|_;=-1||_-||_;-77bঞom-Ѵ=m7bm]-m7;1omolb17;;Ѵorl;m|orrou|mbঞ;v|_-|o[;m1ol;b|_u;1o;uouo|_;uv|;-u7v_brbmbঞ-ঞ;v_-;-|ঞl;vo|r-1;71ollmbঞ;vĽ-0bѴbঞ;v|o]uo1-r-1b|Őouķr;u_-rvlou;-11u-|;Ѵķ_-;mo|1ol;b|_|_;u;tbu;7vrrou|-m7Ѵom]Ŋ|;ulrѴ-mmbm]|o0bѴ71-r-1b|őĹļ$_;u;;u;-0bѲѲbomo|_;u;l;u];m1b;v-m7ruof;1|v|_-|-ѲѲo=-v77;m;_-7]o;m=m7bm]=ouĸ|_bmh|_-|bvom;o=|_;1u-|_bm]v-0o||_bvroѲbࢼ1-Ѳ1Ѳbl-|;ub]_|moĹ-ѲѲo=-v77;mb|_-v0;1ol;-Ѳo|lou;ru;-Ѳ;m||_-|]o;uml;m|0o7b;v-m7momň]o;uml;m|0o7b;vbѲѲo@;u=m7bm]|o7o;mbuoml;m|-Ѳruof;1|v|obuv|-ࢼomv1ollmbࢼ;vĶ_b1_bv]u;-|ĸ||_bmh0;1-v;o=|_-|Ķ-Ѳo|v_-;fv|flr;7om|_;=m7bm]Ķ-m7fv|;r;1|;7|o|-h;o@-m7]oummbm]b|_b|Ĺ So that’s an bm|;u;vࢼm]1_-ѲѲ;m];Ķb|Ļv-]oo7|_bm]];vvĸ);_-;|ool1_lom;|_-|;-u;0;bm]o@;u;7ĸ|Ļvfv|Cm7bm]|_;r;orѲ;ĸĽ$_bvm;;7|o=o1vlou;bm|;mঞom-ѴѴomѴom]Ŋ|;ul1-r-1b|0bѴ7bm]ķ0;om7fv|ruob7bm]=m7bm]ķ-v-Ѵvou;1o]mb;70vol;r;orѴ;b|_bm|_;ruobm1b-Ѵ]o;uml;m|Ĺļm|;ulvo=|_;ruobm1b-Ѳvb7;Ķvol;|_o]_|v_oѲ70;r||o1-r-1b|Ķom|_-|=uom|ĸmŐlő;r;ub;m1;bmouhbm]b|_buv|-ࢼomv1ollmbࢼ;vb|Ļvom;r;uvomvb࣌m]bm-moL1;Ķ-m7|_;-u;f]]Ѳbm]vor|om|vĶ|_;Ļu;7obm];;u|_bm]ĸ$_;Ļu;|_;;l;u];m1u;vromv;r;uvom-m7|_;Ļu;|_;u;=;uu-Ѳvr;uvom-m7b=m;;70;Ķ|_;umo|-m7|_;um|_;0-1h_o;=ou-0b|-m7|_;m|_;1ol;bm-m7|_;C|_;1olr|;u=ou|_;]m;|Ķ|_;7o;;u|_bm]=ou-ѲѲr;orѲ;-m7b|Ļvom;r;uvomĸ"oo1-mĻ|Ѳo-7vol;|_bm];Ѳv;om|o|_-|rѲ-|;Ķ=ou-1ollmb|Ķ-m7;r;1||_-||_;Ļu;]obm]|o0;-0Ѳ;|o-1_b;;b|b|_o|vol;_oCm7bm]--|o=m7|_-|uoѲ;ĸm7mo|fv|=m7b|Ķ0|-Ѳvo7;;Ѳor|_;1-r-1b||o0;-0Ѳ;|oCѲѲb|ĸĽ҂!&"" !"$$ķ!! ҄ $!The challenges of building long-term capacity are compounded by the short-term nature and ruof;1|Ŋvr;1bC1=m7bm]|_-|bvo[;m-vvo1b-|;7b|_v|;-u7v_brbmbঞ-ঞ;vĺ$_bv-v|_;1-v;b|_bѴ7Cu;u;1o;uķ_b1_bm|_;1-v;o= Ѵ;r_-m|bѴѴ-v7;Cm;70--bѴ-0Ѵ;u;1o;u=m7bm]-v0;bm]-|_u;;Ŋ;-ubmbঞ-ঞ;ĺ"_ou|Ŋ|;ul=m7bm]rov;v7bL1Ѵঞ;vbm|;ulvo=_bubm]Ő;ĺ]ĺķmo|]-u-m|;;bm]fo0v;1ub|0;om7ruof;1|;m7Ŋ7-|;ő-m7o=vv|-bmbm];lrѴol;m|-m7|u-bmbm]orrou|mbঞ;v-[;u|_;r;-ho=ruof;1|-1ঞbঞ;vŐbm|_bv1-v;bѴ7Cu;u;1o;u-1ঞbঞ;vőbvr-vv;7Ĺļoubuv|-ࢼomv1ollmbࢼ;vĶoѲb;-m7ouhbm-vl-ѲѲ1ollmb|-m7|_;u;Ļv-Ѳblb|;7ml0;uo=r;orѲ;|_;u;ĸm7vo_;mov77;mѲ_-;-_];-lom|o=v|@|o7ob|Ļvmo|Ѳbh;o1-mfv|]oĶoh-;Ļu;]obm]|o_bu;|;mr;orѲ;ĸ;1-v;|_;lb]_|mo|0;|_;u;Ĺm7b|Ļv|ub1h|oruob7;r;orѲ;b|_v_ou|ň|;ulfo0v=ouvol;|_bm]Ѳbh;bѲ7Cu;u;1o;uĹm|_;0-1ho=llbm7-vĺoh-Ķ;Ļu;|u-bmbm]-Ѳo|o=|_;v;r;orѲ;Ķ;Ļu;]bbm]|_;l|_;v;]u;-|fo0vĶ;Ļ;]o|-Ѳo|o=r;orѲ;ouhbm]ĻĶ-m7|_;Ѳo;7|_;ouhĸ|-v-0b|ouub;7|_-|Ķoh-|_;Cu;v|@omĻ|0;=ou;;uĸm7mo|_-|vol1_o=|_;|;uub|oubv7-l-];7|_;m-|u-Ѳu;vou1;ouh];m;u-ѲѲlb]_|0;Ѳo;uĶbm=ououC;;-uvĶvo-ѲѲ|_;v;r;orѲ;_-;|_;v;]u;-|fo0vmo-m7lb]_|mo|bm|_u;;ou=ouĶC;;-uvĸĽ҄! !" )ݽ "$138 ELEPHANT HILLՊŇՊ """ ! $_;v;blr-1|v-vvo1b-|;7b|_|_;v_ou|Ŋ|;ulm-|u;o=bѴ7Cu;u;1o;uouh-u;-Ѵu;-70;bm]u;-Ѵb;7Ĺļ&m=ou|m-|;ѲĶb|_-0b]bѲ7Cu;|_;u;Ļv-r;-hĸm7|_-|Ļv|u-bѲbm]o@moĸm7vo|_;Ļ;_-7|_bvu;-ѲѲnice taste, it was like their golden years, and they’ll |-Ѳh-0o|b|=ou|;mouC[;;m;-uvĶ0||_;u;ĻvomѲvol1_o1-m7oĶou|_-|];|v7om;ĸ"o|_-|Ļv-Ѳvo-vol;|_bm]|or--;mࢼom|o_;m|_;v;|_bm]v_-rr;mĶ|_-||_;u;Ļv]obm]|o0;-m;1omolb1ride, you know. They’ll be building capacity building 1-r-1b|ĳѲvo;Ļ;]o||_bv]u;-|1-r-1b|-m7;1-m7o-ѲѲ|_;v;7b@;u;m||_bm]vĳ||_;u;Ļvmoouhĸm7b|vou|o==-ѲѲv-r-u|Ķub]_|ĴĽ҂ ( !ķ!! ҄ bѴ7bm]1-r-1b|bv-Ѵom]Ŋ|;ulruof;1|ķ-m7om;|_-|1-mĽ|0;voѴ;7vblrѴ0ruob7bm]=m7bm]solely =ouv_ou|Ŋ|;ulrovbঞomvķou=m7bm]|_-|bvঞ;7|o7;Cm;7ruof;1|vouļr-uঞ1br-ঞomĽĹļŐ-r-1b|őbv-0b]bvv;ĸ|Ļv-7-bѲbvv;ub]_|Ĵm7vol;o=b|bvvomѲbh;Ѳ|o0;u;voѲ;7bm|_;v_ou||;ul|_-|b|Ļv_-u7|o1ol;rb|_voѲࢼomvĸ;1-v;it takes so long to build capacity. And then to l-bm|-bmb|Ķb|Ļv-;u7bL1Ѳ||_bm]|o|-1hѲ;0;1-v;b|Ļv_-u7=ou|_;0-m7v|oh;;rrb|_|_;7;l-m7vĸm7|_;|;lr|-ࢼombvfv||oub|;-1_;t;Ķub]_|Ĵ);ĻѲѲ]b;ovol;lom;|o1ol;|o|_;l;;ࢼm]Ķr-ombm;|7oѲѲ-uv-m_ou|o1ol;vb|-||_bvl;;ࢼm]ĸ);ѲѲĶ|_-|Ļvmo|-fo0ĸ)_-|7o;v|_-|r;uvom7o|_;u;v|o=|_;ࢼl;Ĵ+o_-;|o1u;-|;-vv|-bm-0Ѳ;rovbࢼom=our;orѲ;_o-u;]obm]|o0;1-ѲѲ;7rom|o7o|_;v;|_bm]vbmࢼl;vo=v|u;vvoum;;7ĸ+o1-mĻ|fv|vm-rouCm];uv-m7_-;|_ov;r;orѲ;-rr;-ubmouoL1;Ķb|_-v|o0;ou]anized in advance. So that is very challenging.”҂ ķ" $ "$$&!! "&! "Constantly in ‘reboot mode’: challenges with turnovermo|_;u1_-ѴѴ;m];ŋr-uঞ1Ѵ-uѴ=oul-bm|-bmbm]v|uom]u;Ѵ-ঞomv_brvŋ-v|_;_b]_Ѵ;;Ѵo=|umŊo;uo=v|-@ķ0o|_b|_bm|_;ruobm1b-Ѵ]o;uml;m|-m7";1࣐r;l1Ѵ;-7;uv_br-m7m-|u-Ѵu;vou1;v7;r-u|l;m|vĺm|_;1-v;o=)"ķ|_bv-vr-uঞ1Ѵ-uѴruolbm;m|bm|_;-ub0oobu;;m|u;ĺvo_mbv1ol0Ő"|v;1;lĽ1*];|Ľ|;l ;;Ѵorl;m|ourou-ঞomő;rѴ-bm;7ķ|_bv_-vu;vѴ|;7bm|_;Ѵovvo=bmvঞ|ঞom-Ѵl;lou-v;ѴѴ-v-Ѵ-1ho=u;1o]mbঞom-lom]v|1uu;m|v|-@o=0o|_|_;m;;7v-m7;r;uঞv;b|_bm"|v;1;lĽ1*];|Ľ|;lbuv|-ঞomĹļov|o=|_;Ő)"őv|-@|_-|;ouh;7b|_bmƏƍƎƓ-u;mĻ|;;mbm|_ov;rovbࢼomv-mlou;-m7b|Ļv-_oѲ;m;_-1ho=r;orѲ;-]-bmĶ_;|_;ub|bv bv|ub1|vĶbmbv|uĶ|_;v|-@|umo;u_-v0;;mtb|;]u;-|-m7b|_|_-||_;hbm7o=Ѳov;|_;_bv|ouĸѲo|o=ࢼl;v;-u;_;-ubm]|_bm]vѲbh;ĺo_|_bvbv|_;Cuv|ࢼl;;-u;_;-ubm]|_;v;bvv;vĻĸm7;-u;Ѳbh;ĺmoo-u;|_;m;|r;uvombmѲbm;|o_;-ub|ĻĸĽm|_;1om|;|o=u;1o;uķo_m-Ѵvo_b]_Ѵb]_|;7_ol-mo=|_;h;)"u;_-0bѴb|-ঞomr;uvomm;Ѵķv1_-v;mom-Ŋuom-m7 -;oum;ķ;u;0uo]_|0-1h=uolu;ঞu;l;m||oouhom Ѵ;r_-m|bѴѴķ-m7_-;moķom1;-]-bmķu;ঞu;7ķѴ;-bm]“a whole new ]uoro=r;orѲ;|_-|l-mo|0;;71-|;7;mo]_om|_bvruo1;vv|ohmo|_-||_;u;bvvol;v11;vvbmb|Ľĸ"blbѴ-uѴķ0o|_";1࣐r;l1-m7ruobm1b-Ѵv|-@7;v1ub0;7-=u;t;m|1_-m];o;uo=v|-@b|_bm|_;!! bmbv|uķb|_r;orѴ;lobm]om|om;rovbঞomvbm7b@;u;m|7;r-u|l;m|vĺvmoŊu;ঞu;7 -;oum;v-b7ķ|_bvvou|o=|umo;urov;v-0-uub;u|o0bѴ7bm]-m7vv|-bmbm]|uvঞm]ouhbm]u;Ѵ-ঞomv_brvĹļ|0;1ol;v|ub1h-v;ѲѲĶbm|_-|r;orѲ;lo;omĸm7so you develop a certain process based on your personal u;Ѳ-ࢼomv_brb|_-r;uvomom|_;o|_;uvb7;Ķ-m7|_;m|_-|r;uvomѲ;-;vĸm7b=;u|)bѲѲb-l_-v-|uv|bml;-m7_-;-|uv|bm;u|Ķ_;m;u|v-vثĺ7omĻ|]o|_;u;Őb|_oul-1_bm;uőĶ1-mĻ||;ѲѲo_0|7omĻ|]o|_;u;ĻĶ-m7|_;m;u|Ѳ;-;v-m7vol;0o7;Ѳv;1ol;v-m7v-vثĺ7omĻ|]o|_;u;ĻĶ7omĻ|m;1;vv-ubѲ_-;|_;v-l;|uv||_-|b|;m||_uo]_|_;v-l;v;|o=CѲ|;uv|_-|;u|r|b||_uo]_Ķoub1;;uv-o=1ouv;ĸĽ+o_-;|o1u;-|;-vv|-bm-0Ѳ;rovbࢼom=our;orѲ;_o-u;]obm]|o0;1-ѲѲ;7rom|o7o|_;v;|_bm]vbmࢼl;vo=v|u;vvoum;;7ĸ+o1-mĻ|fv|vm-rouCm];uvand have those people appear139ƐƏŇ "$!$( ! ( !+ml0;u";1࣐r;l1v|-@mo|;7|_;1_-ѴѴ;m];-vvo1b-|;7b|_=u;t;m|0-m71om1bѴ;Ѵ;1ঞom11Ѵ;vŐu;]Ѵ-|;7m7;u|_;m7b-m1|ou|_;buv|-ࢼomv Ѳ;1ࢼomv1|ő-m71_-m];vbmѴ;-7;uv_brķ_b1_-u;o[;m-vvo1b-|;7b|_1_-m];vbmv|-@ĺ)_bѴ;;v|-0Ѵbv_bm];1omolb17;;Ѵorl;m|1ourou-ঞomvŐv1_-v"h;;|1_;v|m-|u-Ѵ!;vou1;vķou"|v;1;lĽ1*];|Ľ|;l ;;Ѵorl;m|ourou-ঞomő1-m-77u;vvvol;o=|_bvm1;u|-bm|ķ|_;u;-u;vঞѴѴ1_-ѴѴ;m];v-vvo1b-|;7b|_l-bm|-bmbm]rovbঞomv0;om77;Cm;7ruof;1|11Ѵ;vĹļ$_;ml0;uom;|_bm]Ļ;_;-u7bv|_-||_;_-;moruo0Ѳ;lbmCѲѲbm]-rovbࢼomĶ|_;_-;-Ѳo|o=|uo0Ѳ;u;|-bmbm]|_-|r;uvomĶ0;1-v;-ѲѲ|_;bu=m7bm]bvruof;1||oruof;1|ĸm7o1-mĻ|rѲ-m-rovbࢼomĶo1-mĻ|=m7v|-@ou-Ѳom]ň|;ul;lrѲo;;1om|u-1||o1om|u-1|ĸ;1-v;-mbm7bb7-ѲѲoohbm]o|=ou|_;buv;Ѳ=ňbm|;u;v|-m7-=-lbѲ-m7_ov;-m70Ѳ-0Ѳ-0Ѳ-bvmĻ|]obm]|ov|-bm|_-|uoѲ;b=|_;Ļu;o@;u;7v|-0Ѳ;Ѳom]ň|;ul;lrѲol;m|vol;_;u;;Ѳv;ĸm7vooo[;mv;;-u;oѲbm]7oouo=u;-ѲѲ]u;-|r;orѲ;0|they don’t stay around because they don’t have a lot o=v;1ub|ĸĽ҂!&"" !"$$ķ!! ҄ $!$_bv|umo;ubv;;mu;Y;1|;7bm|_;Ѵbv|o=r;orѴ;;bm|;ub;;7=ou|_bvruof;1|Ĺ|o=oul;u";1࣐r;l1;lrѴo;;v;vroh;|o_-7-Ѵu;-7Ѵ;[7ubm]ƑƏƑƏķ-m7-mo|_;u_-7lo;7|o-rovbঞom-|-mo|_;u";1࣐r;l1buv|-ঞomĺm;o=|_;v;r;orѴ;ķ;ou]bm- u;v|omķvroh;o=_;uv-7m;vv-|ļmoŐ0;bm]őr-u|o=|_;|umo;uruo0Ѳ;l-||_;-ࢼomĶ0;1-v;|_bmh|_-|Ļv_o|uv|bv0bѲ|Ķ-m7u;Ѳ-ࢼomv_brv-u;0bѲ|b|_bm1ollmbࢼ;vĽĺ ;|o|_;l-mlobm]r-u|vo= Ѵ;r_-m|bѴѴbѴ7Cu;u;1o;uķ-m7bm|ubm]|orѴ-m0uo-7;uv|;-u7v_brbmbঞ-ঞ;vou7;;Ѵor=m7bm]-rrѴb1-ঞomvm7;u|_;"!""ķm]b;-m;Ő";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|ő7;v1ub0;7_ol1_o=_;uঞl;bv|-h;mrbm0ub;Cm]m;v|-@ou;Ѵ;1|;7Ѵ;-7;uv_br-m70ubm]bm]|_;lr|ovr;;7Ĺļ_-;|ou;-ѲѲouh_-u7|o|u-m7l-h;vu;;;u0o7Ļvr|o7-|;ĸ;1-v;-vohmoĶ;];|1_-m];bmѲ;-7;uv_brĶ;];|1_-m];bmv|-@ĸ"ohrbƓ!om|_;o|_;u7-v-b7vol;|_bm]|ol;Ķ_;v-b7ثĺvooĻu;bm1omv|-m|u;0oo|lo7;ĴĻm7v-b7ثĺ;-1|ѲĳĻlbm1omv|-m|u;0oo|lo7;ub]_|moĳĻĺov;;uࢼl;|um-uom7ĶĻlu;0ooࢼm]-mo|_;u1ollmb|ĸ"o|_-|l-h;vb|-ѲbѲ;1_-ѲѲ;m]bm]ĸĽ!;Y;1ঞm]om|_;1_-m];o;ubmv|-@|_-|_;_-vv;;mbmom-r-u|;-m7m;b]_0oubm]1ollmbঞ;vķ=oul;uhrbƕ!-m -om1;-]-bm0uo]_|_ol;|_;l;vv-];|_-|=oul;7|_;=om7-ঞomo=_bv-7o1-1=ou";1࣐r;l1Ѵ;-7;uv_brbmbѴ7Cu;u;1o;u-m7u;v|ou-ঞomo=|_;buѴ-m7vŋ|_-|ļ|_;u;bvmoom;0;;u|oѲ;-7|_;-bmu;1o;u|_-m|_;r;orѲ;o=|_bvѲ-m7Ķ|_;";1ߪr;l1ĽĹļ$_;u;Ļv-m-ubࢼomu-|;ĸ|Ļv7bL1Ѳ|Ķhmo0;1-v;Ļ;0;;m|_uo]_;lrѲo;;vĶmomňm7b];mov;lrѲo;;vbmm-|u-Ѳu;vou1;vĶ_o7omĻ|_-;|_-|7;r|_o=b7;mࢼ|b|_|_;Ѳ-m7-m7vo|_;-v_o|Ķ0;1-v;b|Ļv_-u7ĸm7|_;7omĻ|];|r-b7-vl1_Ĺyou can always leave, you can always isolate when oĻu;b|_|_;ruobm1;oub|_|_;=;7vĶ|_;u;Ļv-Ѳ-vvol;_;u;o1-m]o_;u;o1-mvࢼѲѲ];|paid…because you don’t have that vested interest, ou=;;|-u;mo|uoo|;7bm|_-|Ѳ-m7ĸm7voo1-m]oĸm7o1-mѲ;-;ĸm7mo|=;;ѲѲbh;oĻ;|um;7your back on anything, you haven’t turned your back omoub7;mࢼ|ouour;orѲ;ououѲ-m7ou-ѲѲthese things that we think about…our duty here that our ancestors have passed on to us, that we’re always |-Ѳhbm]-0o|Ĺ0;1-v;|_-|Ļv=m7-l;m|-ѲѲ_-|bvlbvvbm]Ķbv|_-|7;;rb7;mࢼC1-ࢼomb|_rѲ-1;ĸm7_o1-mo7o|_;ouh-m7_o1-mo0;u;vromvb0Ѳ;b=o7omĻ|_-;-mb7;mࢼ||_-|Ļvuoo|;7bmrѲ-1;Ĵm7|_;omѲr;orѲ;|_-|1-m7o|_-|Ķ-m71-m=-1bѲb|-|;|_-|Ķ-u;|_;r;orѲ;|_-|-u;=uol|_bvrѲ-1;ĸĽ140 ELEPHANT HILLՊŇՊ """ ! LACK OF PLANNING OR CLEAR DECISION MECHANISMSv;1om7v;|o=1_-ѴѴ;m];vb7;mঞC;700o|_ruobm1b-Ѵ-m7";1࣐r;l1u;ru;v;m|-ঞ;vu;Ѵ-|;7|o|_;Ѵ-1ho=v|u-|;]b1-m7Ѵ-m7v1-r;ŊѴ;;ѴrѴ-mmbm]=ouu;1o;u-1ঞbঞ;vķ-m7-Ѵ-1ho=1Ѵ;-u7;1bvboml;1_-mbvlv|o;mvu;ঞl;Ѵ7;1bvbomŊl-hbm]ĺo;;uķ;=om7|_-||_;v;1_-ѴѴ;m];v;u;u-bv;7l1_lou;=u;t;m|Ѵ0ruobm1b-Ѵv|-@ķ1olr-u;7|ou;ru;v;m|-ঞ;v=uol1ollmbঞ;vĺLack of strategic or coordinated planning)_bѴ;l-mr;orѴ;-1hmoѴ;7];7|_;ļmru;1;7;m|;7Ľm-|u;o= Ѵ;r_-m|bѴѴķ-m7|_-|ļo1-mĻ|1ubࢼ1b;vol;0o7=oumo|rѲ-mmbm]=ouvol;|_bm]|_;1oѲ7mĻ|=ou;v;;Ľķ;o[;m_;-u7=uv|u-ঞom-||_;u;-1ঞom-um-|u;o=|_;u;1o;uruo1;vv|_-|=oѴѴo;7Ĺļ|_bmh|_;u;-v-Ѳ-1ho=bvbomĹ|_;;lr_-vbv-vom|_bm]vѲbh;bll;7b-|;v-=;|1om1;umv-uom7Yoo7bm]-m77;0ubvĸ(;uu;-1ࢼom-uv|@Ķĺo_;u;-ѲѲ]o-=o1vom-u1_-;oѲo]vo|_-|;1-m];|v-Ѳ-];r;ulb|v]obm]Ļĸ||_;u;u;-ѲѲ-vmĻ|-1ollb|l;m||o-Ѳom]ň|;ulrѲ-m|_-|vou|o=v-b7ث‘here’s what we want the landscape to look like, over |_;Ѳom]ň|;ulĻĸĽ҂ & )"ķ!! ҄! "&! ş"" "" $!ļ);u-m=uolruboub||oruboub|-m71oѲ7mĻ|];|-_;-7o=b|ŉ;_-7|o0bѲ7vol;Cu;]-u7vvomoѲ;|Ļv|u-m7];|ub7o=|_ov;om|_;Ѳ-m70-v;ĸ;|Ļvv-Ѳ-];|_;ࢼl0;uĶvo|_-|Ļv-m;1omolb1|_bm]ĸ;|Ļv|_uo7omvol;]u-vvv;;70;1-v;;_or;b|bѲѲ_;Ѳrb|_;uovbom-m7l-0;ou1ovbѲѲѲbh;b|_bѲ;;-b|=ou|_;m-|u-Ѳ]u-vv;v|ou;1o;uĸ);0bѲ|=;m1;vĶ|_;mrm1_;7|_uo]_vol;bmou7;u|o];|ou;tbrl;m|bm=ouv-Ѳ-];-m7u;=ou;v|-ࢼomĶvo;0;;uC|_ov;ĸ$_-|Ļvhbm7o=_-|;|_o]_|-0o|Ķ|_;|_bm]v|_-|;u;ub]_|bm=uom|o=vĸ7omĻ|hmo|_-|;u;-ѲѲ_-7|_;Ѳu|o|_bmhruo-1ࢼ;Ѳ-0o|b|Ķ;vr;1b-ѲѲ=uol-Ѳ-m7v1-r;r;uvr;1ࢼ;Ķ|_;-1|-Ѳu;1o;uo=|_;;1ovv|;lb|v;Ѳ=Ķ;;m|_o]_|_-|-vouѲࢼl-|;]o-ѲĸĽ҂! ! ķ!! ҄ $!$_bvu;-1ঞom-u-rruo-1_mo|omѴu;vѴ|;7bm-Ѵ-1ho=1Ѵ;-u]o-Ѵvou;r;1|-ঞomv=ouѴ-m7Ŋ0-v;7u;1o;u0;bm]7;Cm;7ķ0|-Ѵvol;-m||_-|immediate issues such as addressing safety issues ou=-1bѴb|-ঞm]v-Ѵ-];;u;o[;mruboubঞ;7o;uand before any longer-term strategic planning ou1omvb7;u-ঞomo=|_;Ѵ-u];urb1|u;o=_-|bѴ7Cu;-m7;1ovv|;lļu;1o;uĽv_oѴ7-77u;vvĺļ=om7bѲ7Cu;u;1o;u|o0;;urb;1;l;-ѲĹ||_;u;-vmĻ|Ő-ruo1;vvo=ő1oѲѲ;1ࢼ;ѲѲoohbm]-|rouࢼomvo=|_;Ѳ-m7v1-r;-m7v-bm]ĺ|_bv-u;--vѲ;vv0um;7-m7|_bv-m7|_-|-m7vol-0;;v_oѲ70;l-m-]bm]vo|_-||;m;-uv=uolmoĶ;Ļ;rѲ-m|;7b|Ķ;Ļ;rѲѲ;7|_;uo-7v=uol--|;ul-m-];l;m|r;uvr;1ࢼ;-m7-m-11;vvl-m-];l;m|r;uvr;1ࢼ;-m7-ѲѲ|_;v;o|_;uhbm7vo=|_bm]vĸ;1-v;;1-m7o|_-|_;u;0|;Ļu;mo|]obm]|o-Ѳb;m-|;=|u;ࢼl0;uĸĻ|_-v|o0;lou;o=-1o_;vb;rѲ-mĸmv|;-7Ķ=;Ѳ||_-||_;bѲ7Cu;u;1o;u-vfv|ѲbѲ;0b|v-m7rb;1;v-m7|_;u;-vmo1o_;vbomĸ ;orѲ;;u;fv|o|7obm]v|@ĸ-Ѳ-vhbm7o=v-ooѲ7m;;u0bѲ7-_ol;|_bv-ĳ$_bm]v_-;|ohbm7o=_-rr;mbm-mou7;uĶub]_|Ĵm7bmou7;u|ol-m-];-11;vvo_-;|ohmo_;u;oĻu;]obm]|o_-u;v|-m7_;u;oĻu;]obm]|ou;=ou;v|-m7_;u;o-m||ol-m-];=ouu;=]b-=ou1;u|-bmbѲ7Ѳb=;Ķb|_-v|o0;rѲ-mm;7ĸmv|;-7Ķ|_;;u;fv|]obm]o||_;u;-m77obm];-vbmv];vvĸĽ҂ & )"ķ!! ҄! "&! ş"" "" $!!-1_-;Ѵ oѴѴ-u7Ő!! ŋ $!ő-Ѵvo-1hmoѴ;7];7|_;=-1||_-|bѴ7Cu;u;1o;u-1ঞbঞ;v;u;mĽ|ruv;7bm-Ѵo]b1-Ѵou7;uķ-m7|_;m;;7=oulou;ļ-]]u;vvb;ĽrѴ-mmbm]bm|_;=|u;Ĺ _o|o1u;7b|ث"-u-_ b1hvomňoѲ;141ƐƏŇ "$!$( ! ( !+ļohmobm]_-|hmooѲ7ruo0-0Ѳ7o-Ѳo|o=|_bm]v7b@;u;m|ĸo||_;Ə-rruo-1_Ķ0||_bmhvol;o=|_;|;1_mb1-Ѳ|_bm]vĶŐ;oѲ7|-h;-ől1_lou;-]]u;vvb;ruo-1ࢼ;rѲ-mmbm]-rruo-1_|o];࣌m]|_;v-Ѳ-];7om;bm-Ѳo]b1-Ѳ--1uovv|_;_oѲ;Cu;Ķ-vorrov;7|oѲ;-bm]it up to individual licensees to do their salvage rѲ-mmbm]b|_o|-m1oou7bm-ࢼomĸ$_bvѲ;7|o-Ѳo|o=m=ou|m-|;=uv|u-ࢼomom-ѲѲvb7;vĸ|_bmhŐ;should have] gone in there and laid out all our values Ѳ-;uv-m7]o|vol;om;om|_;rѲ-mmbm]-m7C]u;7b|o|Ĺ_-|-1ࢼbࢼ;v-m7bm_-|ou7;uĸ+ohmoĶb|-vѲbh;ĺvo;Ļu;h;;rbm]|_;1-Ѳ;o|vo|_-||_;ground can recover but then three years later we go bm-m7v-Ѳ-];ĻĴ);;u;|ubm]|oC]u;o|_-||o7oĶ-||_;v-l;ࢼl;-v;;u;|ubm]|o7ob|ĸ$_;u;Ļv-Ѳo]b1-Ѳou7;uo=|_bm]vĶ-m7;1oѲ7_-;0;;mlou;-]]u;vvb;-0o|m7;uv|-m7bm]|_-|-m7rѲ-mmbm]=oub|ĸĽ ;vrb|;|_;=ou;v|u;|;mঞomrѴ-mmbm]]b7-m1;bvv;70|_;_b;=ou;v|;uĽvL1;ķ-m7|_;fobm|Ѵ7;;Ѵor;7v-Ѵ-];rubm1brѴ;v=ou|_; Ѵ;r_-m|bѴѴbѴ7Cu;ķ|_;Ѵ-1ho=1Ѵ;-u7bu;1ঞomourѴ-mmbm]=uol|_; bv|ub1|vl;-m||_-|1মm]r;ulb|v1omঞm;7|o0;u;b;;7om-r;ulb|Ŋ0Ŋr;ulb|0-vbvķ-m7v-Ѵ-];-u;-v;u;o[;mb7;mঞC;7b|_bm|_;ruorov;7u;|;mঞom-u;-vĺ$_;v;bvv;v;u;u-bv;7-|-l;;ঞm]o=|_;$bm";r|;l0;uƑƏƐѶķ_;mb|-v-1hmoѴ;7];7|_-| bv|ub1|vvঞѴѴ“don’t have a big rb1|u;Őo=v-Ѳ-];ő-1uovv|_;Cu;Ľĺ$-Ѵhbm]|o";1࣐r;l1v|-@=oѴѴobm]|_;ƑƏƑƐbѴ7Cu;vķ;_;-u7|_-||_;rv_|ou-rb7Ѵv-Ѵ-];0um|ঞl0;uom1;-]-bml;-mv|_-||_;u;bvvঞѴѴ-Ѵ-1ho=v|u-|;]b1ouѴ-m7v1-r;ŊѴ;;ѴrѴ-mmbm]-uom7v-Ѵ-];-m7u;|;mঞomĺm;1omvѴ|-m|vbѴb1Ѵ|u;vr;1b-Ѵbv|;vroh;b|_ķ_o-vbmoѴ;7bm7;;Ѵorbm]vbѴb1Ѵ|u;ru;v1ubrঞomv=ou0o|_]o;uml;m|=m7;7-m7bm7v|uu;=ou;v|-ঞomķ7;v1ub0;7|_;blr-1||_-||_bvѴ-1ho=]o;uml;m|rѴ-mmbm]_-7omu;=ou;v|-ঞomor;u-ঞomvĹļ||_;;u0;]bmmbm]o=|_;Cu;|_;u;-v-Ѳ-u];rv_=ouv-Ѳ-];_-u;vࢼm]Ķb|-vfv|ŉ7omĻ|;;mhmo_o|o7;v1ub0;b|ĸ!b00om1u-bm;vvĳ ;orѲ;were running out there and ribboning out everything that they could see, to try and salvage harvest it. And |_;m-[;u|_-|bmbࢼ-Ѳrv_Ķb|v-||_;u;=ou-Ѳom]ࢼl;ĸ|0;1-v;b|-vhbm7o=1Ѳ-bl;7=ouv-Ѳ-];_-u;vࢼm]Ķ;Ŏ|_;ruobm1b-Ѳ]o;uml;m|ŏm;;7;7|ov|-o|o=|_ov;-u;-vŐ=ouu;=ou;v|-ࢼomő-m7-ѲѲo|_ov;ruo1;vv;v|o]oCuv|ĸ$_;]uom7-vv_b[bm]-ѲѲ|_;ࢼl;ĸ"ol;om;oѲ7v-|_;7b7mĻ|-m||o_-u;v|b|-m7|_;m|_;1_-m];7|_;bulbm7-m7b|oѲ70;1ol;--bѲ-0Ѳ;ĸm7o=1ouv;Ķb|_|u;;rѲ-mࢼm]|_;u;Ļv-|oň;-u_oubomom_;myou order trees and when they go in the ground, so bmvol;1-v;v;oѲ7_-;ou7;u;7|u;;v=ou-1;u|-bm-u;--m7|_;mbm|_;|oň;-uࢼl;r;ubo7|_;]uom7oѲ77bv-rr;-u-m7;Ļ7_-;|oCm7m;]uom7ĸ|ĻvvࢼѲѲ]obm]ommoĶb|ĻvvࢼѲѲ-0b|o=-]-l;o=v_b[bm]v-m7vĸĽ$_;u;-v-Ѵvo-Ѵ-1ho=1oou7bm-ঞom0;|;;m7b@;u;m|bѴ7Cu;u;1o;u-1ঞbঞ;v-m7|_;7b@;u;m|r;orѴ;bmoѴ;7ĺou;-lrѴ;ķlѴঞrѴ;r;orѴ;vroh;b|_=uv|u-ঞom-0o||_;=-1||_-|-u;-vv1_-vCu;]-u7vķv|-]bm]-u;-v-m7o|_;ulbm;u-ѴvobѴv;rov;70Cu;vrru;vvbom-1ঞbঞ;v;u;v;;7;7b|_-]u-vvlbrubou|ou;_-0bѴb|-ঞom0;bm]=ѴѴ1olrѴ;|;ĺmvol;1-v;vķ|_bvѴ;7|oļrѴѴ0-1hĽ0;bm]1om71|;7o;uv;;7;7-u;-v-m7|_;mu;tbubm]-77bঞom-Ѵ_-m7v;;7bm]ĺmo|_;u1-v;vķb|u;vѴ|;7bm=;m1;v0;bm]0bѴ||_;mv0v;t;m|Ѵ|oum7om7;|o|_;m;;7|o1u;-|;m;uo-7-11;vv=ouv-Ѵ-];or;u-ঞomvĺ$_bvlbvl-|1_bmঞlbm]0;|;;mu-m];u;1o;u-m7v-Ѵ-]bm]-ѴvoѴ;7|o=uv|u-ঞomv0;|;;mu-m];v|-@ņu-m1_;uv-m7vbѴb1Ѵ|u;v|-@ņѴb1;mv;;vĺmr-uঞ1Ѵ-uķ|_;u;;u;1om1;umv-v|o_1-Ѵ;;u;0;bm]h;r|o@|_;Cu;=ou|_u;;;-uv|o-ѴѴovobѴv|ov|-0bѴb;-m7;];|-ঞom|ou;]uoķb=|_;v;v-l;-u;-voѴ7Ѵ-|;u0;7bv|u0;77;|ov-Ѵ-];-1ঞbঞ;voul;1_-mb1-Ѵvb|;ru;r-u-ঞom=ouu;=ou;v|-ঞomĺ142 ELEPHANT HILLՊŇՊ """ ! )b|_bm|_;1om|;|o=-u1_-;oѴo]|_;u;-v-Ѵvo-Ѵ-1ho=m7;uv|-m7bm]-||_;|-0Ѵ;vo=_-|-vbmoѴ;7bm-7;t-|;Ѵ-m7-11u-|;Ѵu;1ou7bm]-m7u;rouঞm]-mb7;mঞC;7-u1_-;oѴo]b1-Ѵvb|;ĺ$_bvu;vѴ|;7bm1_-ѴѴ;m]bm]m;]oঞ-ঞomv-v|o_ooѴ70;-u|_;1ov|o=|_bv=ѴѴruo1;vvķ-v;ѴѴ-v-Ѵ-1ho=;@;1ঞ;ou1oou7bm-|;77-|-l-m-];l;m|ĺo-mm;-llom7Ő"h;;|1_;v|m-|u-Ѵ!;vou1;vő7;v1ub0;7_oĹļ$_;-u1_-;oѲo]7bv1vvbomvĶ|_;;u;;u0ub;=0;=ou;-1ࢼom-v|-h;mĹu;v;u;-Ѳu;-7o||_;u;7obm]vu;v=ou-u1_-;oѲo]0|mo-uu-m];l;m|v_-70;;ml-7;|o7;-Ѳb|_|_;7-|-ou|o7;-Ѳb|_|_;-uࢼ=-1|v|_;lv;Ѳ;vĹ$_;u;-vmorѲ-mmbm]Ķ-m7ĻlvࢼѲѲ7;-Ѳbm]b|_|_;=-ѲѲo|o=|_-|ŉ;u;r;mvb;-m71l0;uvol;bvv;v|_-|1-l;=uol];࣌m]|_;-rruo-Ѳ|o7ob|-m7|_;mfv|basically running out there and doing it with no plan |oh;;r|u-1ho=|_;7-|-Ķou_-||_;=oѲѲorlb]_|m;;7|o0;ĸ"o=ou;-lrѲ;Ķom1;oCm7-vb|;o_-;|ou;rou||_;vb|;ĸ|Ļvmo|;mo]_|ofv|7uor- "rbm-m7hmo|_-|b|Ļv|_;u;ĸ=oĻu;Cm7bm]b|-m7;vr;1b-ѲѲb=ou1Ѳb;m|bv|_;]o;uml;m|Ķ|_;u;Ļv-mo0Ѳb]-ࢼom|ou;rou|b|ĸ"o|_;u;-vmom7;uv|-m7bm]-||_-||-0Ѳ;o=_-||_-|l;-m|Ķo=_-|-vu;tbu;7bm|;ulvo=u;vou1;v-m7knowledge to be able to record a site to the standards o=|_;u1_-;oѲo]u-m1_-m70;-0Ѳ;|ov0lb||_;7o1l;m|-ࢼom|_;ruobm1b-Ѳ_;ub|-];u;]bv|uĸĽ$_;v;bvv;vu;vѴ|;7bm-m;r;mvb;-m7om;uovruo1;vvo=1Ѵ;-mbm]r7-|-|_-|;u;1oѴѴ;1|;77b@;u;m|Ѵ-lom]v|ķ-m7;;mb|_bmķ7b@;u;m|";1࣐r;l11ollmbঞ;vĺb;m|_;-lom|o=7-|-0;bm]1oѴѴ;1|;7bm-u;Ѵ-ঞ;Ѵv_ou|r;ubo7o=ঞl;ķbmƑƏƑƏ1ollmbঞ;vv1_-v"h;;|1_;v|m;u;vঞѴѴouhbm]|_uo]_|_;ruo1;vvo=v0lbমm]vb|;=oulvĺ"bm1;ƑƏƐѶ";1࣐r;l1|;uub|oub-Ѵr-|uoѴ_-;0;;mvbm]-v|-m7-u77-|-1oѴѴ;1ঞomrѴ-oulŐ"u;ƐƑƒőķb|_vu;vfobm|Ѵ7;;Ѵor;7b|_|_;ruobm1;ķ=ou1oѴѴ-0ou-ঞ;lomb|oubm]-1ঞbঞ;vķ-m7|_;"!""_-vu;1;m|Ѵ0;]mvbm]|_;or;mŊvou1;"oѴvঞ1;7-|-rѴ-oulĺo;;uķ|_;v;|ooѴv7b7mo|;bv|=ou|_;Cu;-u1_-;oѴo]ouhĺoohbm]=ou-u7ķo-mm;-llom7v|u;vv;7|_;m;;7=ou-ļv|;r0v|;rŐruo1;vvőĶ-Ѳbv|-m7-Yo1_-u|o=_-|o_-;|o7o-m7_;mĸoo_-m7Ѳ;|_;7-|-|_-|1ol;vo|o=b|Ķ_-|=oul-|b|ĻvbmĶ_-|you need to collect, who gets access to it, where it gets v|ou;7Ķ_ob|];|vlo;7=uolu-7-|-bm|ou;rou|vĽ-m7|_;ro|;mঞ-Ѵ=ou";1࣐r;l11ollmbঞ;v|oѴ;-7|_;7;;Ѵorl;m|o=|_;v;vv|;lvb|_|_;vrrou|o=ruo=;vvbom-Ѵou]-mb-ঞomv-m7ro|;mঞ-ѴѴ|_;u1_-;oѴo]u-m1_ĺLack of clear decision-making processesbm-ѴѴķr;orѴ;mo|;7|_;1_-ѴѴ;m];v-vvo1b-|;7b|_-7-m1bm]h;7;1bvbomvu;Ѵ-|;7|obѴ7Cu;u;1o;u-1ঞbঞ;vĺ$_;"!""_;Ѵ7-bvbombm]7-bm;0u-uƑƏƑƐ|o-77u;vv|_;Ѵom]v|-m7bm]1om1;umvu-bv;70";1࣐r;l1Ѵ;-7;uv_br-||_;ķ-m7|_;buv|-ঞomv$;1_mb1-Ѵollb;;ķu;]-u7bm]|_;m;;7=ou-1Ѵ;-u]o;um-m1;-m77;1bvbomŊl-hbm]v|u1|u;=ou|_;"!""Őv;;_-r|;uƐƒőĺo;;uķ|_bvv;1ঞombmv|;-7=o1vv;vom|_;1om1;umv_b]_Ѵb]_|;70ŐѴ-u];Ѵruobm1b-Ѵ]o;uml;m|őu;ru;v;m|-ঞ;vu;Ѵ-ঞm]|or;u1;b;77;Ѵ-vbm1olbm]|o1omv;mvvomr-uঞ1Ѵ-u7;1bvbomvķ-m7|_;1_-ѴѴ;m];v=-1;70|_;$bm0-Ѵ-m1bm]|_;buuoѴ;-vļ7o;uvĽb|_|_;m;;7|o1ol;|o-]u;;l;m|om|;1_mb1-Ѵu;1oll;m7-ঞomvĺѴঞrѴ;ruobm1b-Ѵ]o;uml;m|v|-@;ru;vv;71om1;umv-0o||_;7;Ѵ-vbmblrѴ;l;mঞm]r-uঞ1Ѵ-uu;1o;u-1ঞomvĺmr-uঞ1Ѵ-uķ;o[;m_;-u71om1;umv-0o|_oѴom]b||ooh|o1ol;|o-7;1bvbomom|_;]u-vvv;;7lb|o0;v;7|ov;;77bv|u0;7-u;-vķ_b1_u;vѴ|;7bmlbvvbm]|_;ঞlbm]ļbm7oĽĹļ$_;]u-vvv;;7bm]bvom;|_-|_-7-_];blr-1|omŐvő_;m;Cuv|uoѲѲ;7bm|_;u;ĸ ;1bvbomvvࢼѲѲ_-7mĻ|0;;ml-7;om_b1_v;;7lb;v;;u;]obm]|ov;-m7;_-7-Ѳu;-7lbvv;7|_;Ѳo;u;Ѳ;-ࢼomŐ]u-vvv;;7bm]őbm7o0;1-v;;vࢼѲѲ_-7mĻ|l-7;-7;1bvbomom|_-|Ĺlou;m;;7;7|o0;7om;7ubm]|_;bm|;uŐo=ƏƍƎƓňƏƍƎѴőĸ|-v-ѲѲ|o7ob|_vr;1b;vlbĶ-m7_b]_-m7Ѳo;Ѳ;-ࢼomŐlb;vő-m7bm|_;;m7Ķ;v;7|_;v-l;om;0;1-v;b|Ļvfv|-|;lrou-uv;;7lb|_-|Ļvthere to reduce erosion and to try and reduce the spread o=bm-vb;vr;1b;vĸbh;v-b|-vĶ|_;lov|=uv|u-|;7-v7ubm]lbmoѲ;l;m|b|_|_;ruof;1|ĳĽ҂ )+҃!)ķ)"143ƐƏŇ "$!$( ! ( !+o;;uķb|-vo[;m1_-ѴѴ;m]bm]|o1ol;|o-7;1bvbomom|_;v;vr;1bC1|;1_mb1-Ѵbvv;v_bѴ;-Ѵvo|ubm]|om;]oঞ-|;v_-u;7rubm1brѴ;v=ou-m;-rruo-1_|obѴ7Cu;u;1o;u-m7u;-1_-v_-u;7m7;uv|-m7bm]o=-ѴѴ|_;7b@;u;m|-1ঞbঞ;v-m7ruboubঞ;v|o-77u;vvĹ“Processes were having to be spun up and 1olruolbv;7Ķ1om;uv-ࢼomv-uom7bm|;u;v|v-m71olruolbv;v;u;0;bm]l-7;|o7;-Ѳb|_|_ov;;u;l;u];m|bvv;vĸ)_bѲ;bm|_;0-1h]uom7;;u;_-bm]|_;1om;uv-ࢼomv-0o|ouo;u-u1_bm]rubm1brѲ;v-m7]b7-m1;|_-|;-m|;7|o=oѲѲo=ou|_;u;v|o=|_;ouh|_-|-vmĻ|vo;l;u];m|bmm-|u;ĸbm7vb]_|Ļv|;m|ň|;m|-m7Ѳoohbm]0-1h-||_bm]vĶ;m;;7;7|o0;_-bm]|_ov;1om;uv-ࢼomvlom|_v0;=ou;;;u;_-bm]|_;lĸ)_;mѲooh-|]u-vvv;;7bm]bmr-uࢼ1Ѳ-uĶ;1olrѲ;|;ѲѲov||_;bm7oĸm7;Ļu;mobm-ruo1;vv_;u;;Ļu;lomb|oubm]the grass seeding that occurred, and the intent was to l-m-];=ou;uovbomĶl-m-];=oubm-vb;;;7vru;-7;|1ĸm7;;u;mĻ|;uv11;vv=Ѳom|_-|ĸm7r-u|o=|_-|-v_oѲom]b||ooh=ouv|o1ol;|odecisions on things.”҂!! "$mo|_;u-vr;1|o=|_;Ѵ-1ho=Ѵom]Ŋ|;ulrѴ-mmbm]-v-Ѵ-1ho=1Ѵ;-uঞl;Ѵbm;v=ou7b@;u;m|-1ঞbঞ;v-m7-vvo1b-|;77;1bvbomvĺm; bv|ub1|v|-@=;Ѵ||_-|_-bm]v1_-ঞl;Ѵbm;oѴ7_-;_;Ѵr;7ruboubঞv;7;1bvbomv-m7=o1v7bv1vvbomvĹļ);_-7-ѲѲ|_;v;7b@;u;m||_bm]v-m7;v_oѲ7_-;v-b7oh-Ķ_;m7o|_;-ѲѲ_-;|o0;7om;0Ĵh-Ķ|_-|l;-mv;_-;|o_-;|_;7;1bvboml-7;0|_bvࢼl;ĸm7;v_oѲ7_-;_-7lou;o=-v1_;7Ѳ;ĶѲbh;-v1_;7Ѳ;o=7;1bvbomv|_-|m;;7;7|o0;l-7;-m70_;mĸ|_bmh|_-|oѲ7l-h;|_bm]v;-vb;uĶ-m7lou;1Ѳ;-u=our;orѲ;Ķ-m7l-7;|_;lruo0-0Ѳ=;;Ѳ-0b|lou;1ol=ou|-0Ѳ;ĸbh;Ķl-0;o_-;|_;Ѳu|o7;0-|;;;u|_bm]Ķl-0;o7omĻ|ĳĽbm-ѴѴķ7;vrb|;-$;ulvo=!;=;u;m1;-m7;v|-0Ѵbv_;7]o;um-m1;v|u1|u;o=|_;ķ$-m7v0Ŋ1ollb;;vķvol;ruobm1b-Ѵ|;1_mb1-Ѵv|-@7;v1ub0;7=;;Ѵbm]-mļ-m]v|Ĺ=uol=;;Ѳbm]|_;;b]_|o=|_;v;7;1bvbomvĶ_;m;Ļu;mo|7;1bvbomňl-h;uvĸ);Ļu;fv|blrѲ;l;m|;uvĽĸ$_bv1_-ѴѴ;m];-v=-1;70l-m-||_;$ķ_o;u;|-vh;7b|_0;bm]0o|_ļ7o;uvĽ-m7|;1_mb1-Ѵ7;1bvbomŊl-h;uvķ_bѴ;7;Ѵ;]-ঞm]7;|-bѴ;77bv1vvbomv|o|_;v0Ŋ1ollb;;vĺ$o bv|ub1|v|-@_b]_Ѵb]_|;7|_bv7bL1Ѵ|0-Ѵ-m1bm]-1|ķ-m7|_;m;;7=ou]u;-|;u]b7-m1;=uol|_;Ѵ;-7;uv_brѴ;;Ѵ|olo;h;7;1bvbomv=ou-u7Ĺļ"ol;ࢼl;v;;u;];࣌m]-0b|lbu;77ombm|_;7;|-bѲvĸ)_;u;b|ĻvѲbh;moĶ|_;|;1_mb1-Ѳ|;-lv_oѲ7l-h;u;1oll;m7-ࢼomvĶ];|vol;7;1bvbomvĶlo;|_bm]v-Ѳom]Ķ0|b|vࢼѲѲm;;7v|ou;-ѲѲh;;r|_-|lou;v|u-|;]b1;;Ѳoohbm]-|;;u|_bm]ĸ=;-m||o|-Ѳh-0o||_;7;|-bѲvĶ|_;7;|-bѲvv_oѲ70;-u;-Ѳvl-ѲѲ]uor|_-|];|v|_;bul-u1_bm]ou7;uv=uol|_;0b]];u]uorĶ0||_;Ļu;|_;7o;uvĸ"o|_;7o;uv]oo@-m77o-m7|_;|;1_mb1-Ѳ|;-l1ol;vrb|_|_;rѲ-mĸAnd the joint leadership council says we agree with |_-|Ķoub=b|Ļv-0b]]m-uѲ7;1bvbom|_;|-h;|_-|o@|_;v_oѲ7;uvo=|_;|;1_mb1-Ѳ|;-lĸĽ҂!!)ķ!! ҄ $!ļ|_bmh;m;;7;7l-m-];l;m|Ķub]_|Ĵ-m-];l;m|Ļv-||_;-m7|_;o0bovѲ7b7mĻ|-m||obm|;u=;u;b|_|_;|;1_mb1-Ѳ|;-lĸ|;ruo0-0Ѳv_oѲ7_-;0;;m0ubm]bm]|_;lbmvoom;uĶ-v-7;1bvbomňl-h;uĸ);v_oѲ7_-;0;;m]obm]|o|_;lvoom;u-v-group to say hey, we’re having trouble, this is the two vb7;vou|_u;;vb7;vou=ouvb7;vĶ_o;;ul-mvb7;vĶ-m7_-;|_;ll-h;-7;1bvbomĸm7|_bmh|_-|-v_-|-vlbvvbm]Ķ-v|_-|7;1bvboml;1_-mbvlĸĽ҂!! 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Everything got talked about but |_;m]o|0uoh;mrbm|oo|_;uv0ň1ollb;;v-m7bml;;v|_-|-v|ool-mr;orѲ;ĸ+o1-mĻ|l-h;-7;1bvbomb|_|;m|ň;b]_|bm7bb7-Ѳv-||_;|-0Ѳ;ĸm7|_;ub]_|r;orѲ;ŉ;;m]o;uml;m|_-7|ool-mr;orѲ;-||_;|-0Ѳ;ĸ|-v-]oo7b7;-bm|_;ouĶfv||_bmhb|m;;7v|o0;lou;=o1vv;7lobm]=ou-u7ĸĽ҂$ ! &! "ķ" ""! "$!+ş)" ! "ņ$ ;vrb|;|_;u-m];o=|;1_mb1-Ѵv|-@bmoѴ;7ķvol;r;orѴ;;ru;vv;71om1;um|_-||_;o;u_;Ѵlbm]=o1vŋ-m7|_;v|uom];v|ob1;v-||_;|-0Ѵ;ŋu;Ѵ-|;7|o-u1_-;oѴo]ĺ)_bѴ;-u1_-;oѴo]7o;v1|-1uovvlѴঞrѴ;-u;-vo=bѴ7Cu;u;1o;uķ=uolCu;]-u7u;_-0bѴb|-ঞom-m7=;m1;u;1omv|u1ঞom|ov-Ѵ-];or;u-ঞomvķom;";1࣐r;l1=ou;v|;uv-|_bv=o1vom-u1_-;oѴo]-vblr;7bm];@;1ঞ;-m7;L1b;m|Ѵ-m7v1-r;l-m-];l;m|-m7v-Ѵ-]bm]-1uovv|_;Cu;-u;-ĹļĻѲѲfv|]o0-1h|o|_;Ѳ-m7v1-r;Ѳ;;Ѳl-m-];l;m||_-|-v_-rr;mbm]Ĺb|-v-|-v|-m7vࢼѲѲĸbh;v-b7|_;v1or;o=|_;r;orѲ;-||_;|-0Ѳ;;u;|oom-uuo;7Ķ-m7|_;u;-vmĻ|--ub;|=uol;-1_1ollmb|Ķ_-||_;-Ѳ;v;u;|o;;u0o7ĸ$_;=o1v|ol;-vru;Ѳ-u1_-;oѲo]b1-Ѳĸm7everything else was second priority to that. 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"$"ol;";1࣐r;l11ollmb|v|-@vblbѴ-uѴ;ru;vv;7-bv_=ou Ѵ;r_-m|bѴѴ|-0Ѵ;v|o0;vv|-bm;7ķ_bѴ;u;1o]mbbm]|_;r;uvbv|;m|1_-ѴѴ;m];vo=1-r-1b|-m7|_;Ѵ-1ho=Ѵom]Ŋ|;ul=m7bm]Ĺļu;-ѲѲ7omĻ|-m||ov;;|_;v;|-0Ѳ;v7bvbm|;]u-|;o|o=-ѲѲ|_;ouh|_-|;Ļ;7om;ĸ$_-|ouhm;;7v|o1omࢼm;|olo;=ou-u7|ou;v|ou;|_;u;vbѲb;m1-m70bo7b;uvb|om|_;Ѳ-m7Ĺ$_;bѲ7Cu;u;1o;u=m7v_-;moumo|Ķ-m7|_bmh|_-||_;ruobm1;m;;7v|ou;vr;1||_;=-1||_-||_;blr-1|v|oou|u-7bࢼom-Ѳ|;uub|oub;vvࢼѲѲ;bv|-m7|_;bѲѲ;bv|-m7|_-||_;m;;7|o0;-ѲѲo1-ࢼm]ouruob7bm]lou;=m7bm]|o1omࢼm;|_;]oo7ouhv|_-|_-;]om;ombm|_;"|ਯ |ߪv|;uub|ouĸĽ҂ + ķ !$ !"$$lom]v||_ov;vrrouঞ;o=|_bvm;ļlo7;ѴĽ=ou1oѴѴ-0ou-ঞom|_;u;-v-mo|_;uh;1om1;umĹ|_-|-mo;uŊ;lr_-vbvom7bvঞѴѴbm] Ѵ;r_-m|bѴѴbm|o-];m;u-Ѵb;7ruo1;vvubvhvruboubঞbm]ļor;u-ঞom-ѴĽo|1ol;vŐ;ĺ]ĺķoѴl;o=ঞl0;uv-Ѵ-];7őo;ul;-mbm]=Ѵ1oѴѴ-0ou-ঞomĺm;ruobm1b-Ѵv|-@_b]_Ѵb]_|;7|_;mu;-Ѵbvঞ1]o-Ѵo=1u;-ঞm]-ļ1_;1hѴbv|Ľ-rruo-1_|ofobm|u;1o;uķv-bm]Ĺļ -1_Őm7b];movő1ollmb|bvvo7b@;u;m|Ķ-m7;-1_-ࢼombv;;mlou;7b@;u;m|ĸĸĸ|_bmhr-uࢼ1Ѳ-uѲouruobm1b-Ѳ=oѲhv-m||o_-;-;u];m;u-Ѳb;7ruo1;vv;v|_-||_;1-m1_;1h-0o-m7=oѲѲo-m7then they can say: ‘we did the Elephant Hill process _;u;vo7omĻ|v;;_oĻu;l-7ĳĻŒѲ-]_bm]œ"othat’s a big caveat and a big challenge.”҂!! "$The challenges of working across government fubv7b1ঞomv_b]_Ѵb]_|v-mo|_;uh;|;mvbomĹ0;|;;ma common desire within provincial and federal ]o;uml;m|v|o1u;-|;-v|u;-lѴbm;7ou];m;u-Ѵb;7ruo1;vv=ou;m]-];l;m|b|_buv|-ঞomvķ-m7|_;Ѵ-1ho=v|-m7-u7-rruo-1_;voubm|;um-Ѵ1oou7bm-ঞom0;|;;ml-mruobm1b-Ѵfubv7b1ঞomv|_;lv;Ѵ;vĺ156$_;u;bv-ubvh|_-||_;u;Ѵ-ঞ;Ѵm-uuo=o1vo=|_;ļ|_u;;]u;-|]o-ѴvĽ=ou Ѵ;r_-m|bѴѴu;1o;ubѴѴ1ol;|o7olbm-|;=|u;u;1o;u;@ou|vķ7;vrb|;bmbঞ-Ѵ]o-Ѵv-m7ruboubঞ;vo=";1࣐r;l11ollmbঞ;v0;bm]l1_0uo-7;uĺ"blbѴ-uѴķ_bѴ;|_;u;bv=-buѴb7;vru;-7vrrou|=ou7u-bm]om|_;fobm|Ѵ7;;Ѵor;7rubm1brѴ;v-m7]b7;Ѵbm;vŐ;ĺ]ĺķ=ouvbѴb1Ѵ|u;-m7u;=ou;v|-ঞomķouv-Ѵ-];ő-v-v|-uঞm]robm|bm=|u;u;1o;u;@ou|vķ;_;-u71om1;umv|_-||_bvl-0;v;7|o|u-m7ļ=-v|Ŋ|u-1hĽ1oѴѴ-0ou-ঞomĺ$_bvubvhvѴovbm]|_;1ubঞ1-Ѵ-Ѵ;o=vr;m7bm]ঞl;|o7;;Ѵorv_-u;7m7;uv|-m7bm]v-m71oѴѴ;1ঞ;Ѵ7;Cm;u;1o;u]o-Ѵvķ-m7ruolo|;v|_;-Ѵ;o=|_;ļlo7;ѴĽbm|;ulvo=lobm]=ou-u7b|_ru;Ŋ7;|;ulbm;7u;1o;u-1ঞbঞ;vu-|_;u|_-m7;lomv|u-ঞm]-ruo1;vvo=ouhbm]|o];|_;u|o-7-m1;-fobm|bvbomo=Ѵ-m7v1-r;u;1o;uĺv;u|)bѴѴb-l;lr_-vb;7ķ|_;u;bvvol;ঞl;vvblrѴ-m;;7|oľvѴob|7omĻ$_bvѴ-m7bvouѴ-m7ĺo-u;l;l0;u|_-|Ŀĺ158 ELEPHANT HILLՊŇՊ """ ! )_bѴ;|_bvu;rou|7o;vb7;mঞ=h;Cm7bm]v-m7-1ঞom-0Ѵ;u;1oll;m7-ঞomv=oublruobm]1oѴѴ-0ou-ঞombmbѴ7Cu;ru;r-u;7m;vvķu;vromv;-m7u;1o;uŐv;;Cm-Ѵ"ll-uo=bm7bm]v-m7!;1oll;m7-ঞomvőķ-ml0;uo=ruobm1b-Ѵv|-@=;;Ѵ|_-||_;ruo1;vv;v-m7;bvঞm]]b7-m1;7o1l;m|v=uol Ѵ;r_-m|bѴѴ_-;mo|0;;m-7;t-|;Ѵ7o1l;m|;7ouv_-u;7ŋ;b|_;ub|_bm]o;uml;m|ķoub|_|_;r0Ѵb1lou;0uo-7ѴĹļm;o=|_;|_bm]v|_-|;7b7mĻ|7o-v-1|-ѲѲcreate a procedure that says these are the things we v_oѲ77oĸĸĸb=vol;0o7-m|;7|ou;rѲb1-|;|_;v|@|_-|7b7Ķ|_;m;|ࢼl;-Cu;_-rr;mvĶĻlmo|vu;|_;oѲ70;-0Ѳ;|oĸ;1-v;;_-;mĻ|v;||_-|r-m7moom;|ooh|_;ࢼl;|o7ob|-m7Ѳ;-um=uol|_-|-m7r||_ov;|_bm]vbmrѲ-1;ĸu|o;;m=oѲѲor=ou|_-|l-;uĶb|_|_;bm=oul-ࢼom|_-|-vruo71;7Ķ-m7vou|o=v-ثĺ_-|7b7;Ѳ;-um=uol|_bvĴĻm7v_-u;|_ov;Ѳ;-umbm]vb|_|_;0uo-7;u1ollmb|ĸĽ҂ & )"ķ!! ҄! 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CHAPTER 11‘A very clear resistance to change’: Barriers to achieving equal partnerships in (wild)fire management$_;Cuv|u;1oll;m7-ঞomo=|_;ƑƏƐѶ Flood and Fire Review-v|o;v|-0Ѵbv_ buv|-ঞomv-vļ|u;r-u|m;uv-m7Ѵ;-7;uvĽ-1uovv-ѴѴѴ;;Ѵvo=;l;u];m1l-m-];l;m|Ĺmo|fv|bmu;1o;uķ0||_uo]_o| rѴ-mmbm]ņru;r-u;7m;vv-m7u;vromv;ĺm -u|ƒķ;7o1l;m|;7|_;v11;vv;vķv|u;m]|_v-m71_-ѴѴ;m];vu;Ѵ-ঞm]|obuv|-ঞomv1oѴѴ-0ou-ঞombmbѴ7Cu;u;1o;uĺm|_bv-m7|_;=oѴѴobm]_-r|;u;v|;r0-1h=uol|_;fobm|u;1o;uruo1;vv|o_b]_Ѵb]_|r;uvbv|;m|0-uub;uv|o-1_b;bm]|_bvu;1oll;m7-ঞomķr-uঞ1Ѵ-uѴbm|_;1om|;|o=bѴ7Cu;u;vromv;ķ-m7|_;ruboubঞ;vo=";1࣐r;l11ollmbঞ;v=oubmoѴ;l;m|-m7Ѵ;-7;uv_brbmŐbѴ7őCu;l-m-];l;m|ĺLIVING WITH FIRE IN ! ҃ $ $ !!$! 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"ļ$_;u;-v-Ѳo|o=|-Ѳh-[;u|_;ƏƍƎƓCu;vo=_o|_;Cu;v-u;omѲ];࣌m]Ѳ-u];u-m7Ѳ-u];uĸ_-;-;u]oo7l-roml-ѲѲbmloL1;|_-|v_ov;;uCu;bm"|v;1;lĻ1*]-|Ļ|;lĻv|u-7bࢼom-Ѳ|;uub|ou=uolƎѴѴƍĶ=uol_;m|_;Cuv|u;1ou7;7|_;lr|oѲ-v|;-uĸ|-v;u-rr-u;m|Ķohmo|_;ƎƔƏƍv-m7ƎƔƐƍv_;m-ѲѲ|_;0-m7vĶ-ѲѲ|_;buv|-ࢼomv;u;u;v|ub1|;7=uolv|orrbm]Cu;vĸ$_;l;|_o7oѲo]1-l;|ovrru;vv-ѲѲ|_;Cu;vĸ$_;u;ĻvƑƍouƒƍ;-uvo=-]-ro=Cu;vbm|_;u;ĸm7-ѲѲo=-v77;mCu;v|-u|rorrbm]r-m7b|Ļv;u-rr-u;m||_;Cu;vmo7-v-u;-Ѳo|Ѳ-u];uĸ vr;1b-ѲѲbm|_;m|;ubou o]Ѳ-vňCuĶbmv|;-7o=|_;l0;bm]Ѳo]uom7Cu;vvv|-bm;7Cu;vĶb|bv1-|-v|uor_b1Ķbrbm]o@|_;l-r|r;o=Cu;vĸĽ҂"ķ"$") Ľ* $Ľ$ ( $! !$ļ|Ļv0;1olbm]lou;-m7lou;-rr-u;m|-v;v;;|_;v;l;]-ňCu;vĸu-mhѲĶŐ|_;bvv;ő_-v0;;mouvrru;vvbomroѲb1=ou|_;Ѳ-v|ѳƍ|oѴƍ;-uvĸ);Ļ;vrru;vv;7Cu;Ķ_b1__-vѲ;7|obm1u;7b0Ѳ;-lom|vo==;Ѳom|_;]uom7ĸ"or࣌m]-1om|uoѲѲ;7Cu;om|_;Ѳ-m70-v;bvlou;1_-ѲѲ;m]bm]|_-m;;uĸ;1-v;b|Ļv7bL1Ѳ||o1om|uoѲĸĽ҂!") $, !ķ)"$_bvo;uŊ;lr_-vbvomCu;vrru;vvbom-m7u;vѴঞm]1_-m];v|o=ou;v|;1ovv|;lv-v-Ѵvo-1hmoѴ;7];70-=ou;v|Ѵb1;mv;;u;ru;v;m|-ঞ;;vroh;b|_ķ_o-7lb;7|_-|ļ|_;u;Ļv-u;-vbm|_;Ő Ѳ;r_-m|bѲѲőCu;|_-|;Ļu;rѲ-mࢼm]Ķ|_-||_bmhruo0-0Ѳv_oѲ7mĻ|;;m0;rѲ-m|;7ĸ$_;lb]_|0;0;;u-v]u-vvѲ-m7vĸĽ$_;1_-m];v|o=ou;v|v|u1|u;-m7;1ovv|;lruo1;vv;vmo|omѴrov;-ubvh|ov;lbŊu;lo|;";1࣐r;l11ollmbঞ;v_o-u;vuuom7;70|_;v;_b]_=;Ѵ_--u7vķ0|-Ѵvoblr-1|";1࣐r;l1r;orѴ;vĽ-0bѴb||o-11;vv-m7v;|_;Ѵ-m7=ou1Ѵ|u-Ѵru-1ঞ1;vĹļ_-;-Ѳvo_;-u7|_-|r;orѲ;7omĻ|u;-ѲѲ-m||ov;|_-|=ou;v|-mlou;ĸ$_;7omĻ|]oo||o_m|b|_bm|_ov;-u;-vĶ|_;7omĻ|]oo|-m7]-|_;ubm|_ov;-u;-vĶ0;1-v;o1-mĻ|-Ѳh|_uo]_|_ov;v|-m7vĸ$_;|_bmh|_-|7;;u-u;-1|-ѲѲ-ob7bm]lѲ;7;;ubm|;uu-m];0;1-v;|_;u;bvvol1_7;-7=-ѲѲ-m7b|Ļv_-u7|o];||_uo]_-||_-|ࢼl;ĸm77omĻ|];|l;uom]Ķ;;uom;-1hmoѲ;7];v|_-|vl-ѲѲr-|1_;vo=7;-7|u;;v-u;blrou|-m|ĸ)bѲ7Ѳb=;|u;;v-u;;ublrou|-m|om|_;Ѳ-m7v1-r;Ķ0||o|_;v1-Ѳ;;-u;v;;bm]b|-|-uom7 o]u;;h-m7-mo;u;;h;;uom;bvu;-ѲѲ1om1;um;7ĸĽ҂ ! ! "$ķ! !+)$"$") Ľ* $Ľ$ !"$$"r-uhv-h;bѲ7Cu;ĸ _o|o1u;7b|ثo-mm;-llom7ń"h;;|1_;v|m-|u-Ѳ!;vou1;v164 ELEPHANT HILLՊŇՊ """ ! mѴ=ou;-uvo|=uolƑƏƐƕķl-mo=|_;v;1om1;umv-m7blr-1|v_-;omѴ]uom]u;-|;uĺoum7b];mov-m7momŊm7b];mov1ollmbঞ;v-Ѵbh;|_;u;bv-m;;uŊ]uobm]m;;7|o-1|om|_;u;1oll;m7-ঞomv_b]_Ѵb]_|;7o;ulѴঞrѴ;ruobm1b-Ѵu;b;v-m7bmtbub;v-m70m7b];mov1ollmbঞ;v|_;lv;Ѵ;vķ|ovrrou|lou;l;-mbm]=Ѵbuv|-ঞomvѴ;-7;uv_br-m7;m]-];l;m|bmŐbѴ7őCu;l-m-];l;m|ĺ !! """ $ ƑƏƐѶ FIRE REVIEW|bv-1ollomr-;umouѴ7b7;Ĺ-[;u;;uļ7;-v|-ঞm]Ľ-m7ļmru;1;7;m|;7ĽbѴ7Cu;v;-vomķ]o;uml;m|v1-ѴѴ=ou-mo|_;uu;b;ou!o-Ѵollbvvbom|obm;vঞ]-|;=-bѴbm]v-m7ru;v;m|u;1oll;m7-ঞomv|ovrrou|blruo;7;l;u];m1ru;r-u;7m;vvķu;vromv;-m7ļ1ollmb|u;vbѴb;m1;Ľĺ+;|7;vrb|;|_;1_-m];v|oĽv-rruo-1_|oCu;-m7;l;u];m1l-m-];l;m|bmu;1;m|;-uvķ|_;u;bv-b7;vru;-7b;|_-|l;-mbm]=Ѵ1_-m];bm|_;-|_-|-];m1b;vr-u|m;ub|_1ollmbঞ;v_-v;||o1ol;ĺmķ|_;bu;v|oulƏƍƍƐث uobm1b-Ѳ!;b;u;rou|23 ŐbѴlomƑƏƏƓőru;v;m|;7u;1oll;m7-ঞomv|oblruo;bѴ7Cu;ru;;mঞom-m7ru;r-u;7m;vvŐ;ĺ]ĺķ|_uo]_=;Ѵv|u;-|l;m|vķru;v1ub0;70umbm]-m7bu;"l-u|-1ঞbঞ;vőĸ;l;u];m1l-m-];l;m|-m7u;vromv;Ő;ĺ]ĺķl-m7-|ouѴo1-Ѵ;l;u];m1rѴ-mvőĸbѴ7Cu;u;vromv;Ő;ĺ]ĺķ-11;vvbm]Ѵo1-ѴCu;C]_ঞm];r;uঞv;-m7hmoѴ;7];ő-m7l-mlou;ĺ)_bѴ;|_bvu;vѴ|;7bmblruo;l;m|vbmvol;-u;-vo=;l;u];m1u;vromv;1oou7bm-ঞom-m71ollmb1-ঞomvķ-m7m;=m7bm]ruo]u-lv=ou1ollmb|bѴ7Cu;ruo|;1ঞomrѴ-mmbm]ķblrѴ;l;m|-ঞomo=l-mu;1oll;m7-ঞomv-vbm-7;t-|;ouѴ-1hbm]ĺ[;u|_;ƑƏƐƕbѴ7Cu;v;-vom-m7|_;Yoo7v;-vom|_-|bll;7b-|;Ѵru;1;7;7b|ķ|_; uobm1;o=1ollbvvbom;7-mo|_;ubm7;r;m7;m|u;b;|o;-lbm;-m7-vv;vv]o;uml;m|u;vromv;|o|_;v;Yoo7-m7bѴ7Cu;;;m|v-m7ruob7;u;1oll;m7-ঞomvvr-mmbm]|_;r_-v;vo=rѴ-mmbm]-m7ru;r-u;7m;vvķru;;mঞom-m7lbঞ]-ঞomķu;vromv;-m7u;1o;uĺ=|_;ƐƏѶu;1oll;m7-ঞomvbm1Ѵ7;7bm|_;ƑƏƐѶѲoo7-m7bu;!;b;u;rou|ķml;uov=o1vom|_;m;;7|o0;;uouhb|_23bѴlomķĺƑƏƏƒĺbu;v|oulƑƏƏƒĹ uobm1b-Ѵu;b;ĺ-m7vrrou|m7b];mov1ollmbঞ;v|_uo]_o|-ѴѴv|-];vo=;l;u];m1-m7bѴ7Cu;l-m-];l;m|ĺ$_;v;bm1Ѵ7;Ő0|-u;0mol;-mvѴblb|;7|oőĹŎ u;1o]mbbm]buv|-ঞomvfubv7b1ঞombm|_;bu|u-7bঞom-Ѵ|;uub|oub;v-m7vrrouঞm]1-r-1b|7;;Ѵorl;m||_uo]_|u-bmbm]-m7-11u;7b|-ঞomŐu;1oll;m7-ঞomŲƓőĸŎ 1ollbমm]ঞl;-m7u;vou1;vķ-m7vr;m7bm]ঞl;b|_1ollmbঞ;vbm|_;bu1ollmbঞ;vķ|o7;;Ѵor-m7vv|-bmu;Ѵ-ঞomv_brvŐŲѵőĸŎ 7;;Ѵorbm]-|ooѴhb|=oum7b];mov1ollmbঞ;v|o-vvbv|7ubm];l;u];m1b;vŐŲƐƐőĸ-m7Ŏ u;b;bm]|u-7bঞom-Ѵbuv|-ঞomv0umbm]ru-1ঞ1;v=ou|_;bu-rrѴb1-0bѴb|-m7vb|-0bѴb|=ou=|u;=ou;v|-m7=;Ѵl-m-];l;m|ŐŲƔƕőĺ$_;lѴঞrѴ;ruobm1b-Ѵ]o;uml;m|-1ঞomrѴ-mv-m7u;vromv;v|o|_;Ѳoo7-m7bu;!;b;u;Ѵ;-v;7vbm1;ƑƏƐѶ7o1l;m||_;1olrѴ;ঞomo=ķouv0v|-mঞ-Ѵblruo;l;m|bmķ|_;l-foub|o=|_;v;ƐƏѶu;1oll;m7-ঞomvĺ"blbѴ-uѴķ)"v|-@;vroh;b|__b]_Ѵb]_|;7|_;l-m1_-m];vl-7;b|_bm)"vbm1;ƑƏƐƕom|_;bu-rruo-1_|obѴ7Cu;ru;r-u;7m;vvķu;vromv;-m71ollmb|;m]-];l;m|ĺo;;uķl-mo=|_;";1࣐r;l1u;ru;v;m|-ঞ;v;vroh;b|_ķ-v;ѴѴ-vmomŊm7b];mov1ollmb|l;l0;uvŐ;ĺ]ĺķѴo1-Ѵu-m1_;uvőķu;l-bm=uv|u-|;7-|_-||_;v;;-v-Ѵ-1ho=-mu;-Ѵ1_-m];ķ-m7r;uvbv|;m|0-uub;uv|ol;-mbm]=ѴbmoѴ;l;m|7ubm]bѴ7Cu;u;vromv;ĺ)_;m;-vh;7)"v|-@-0o|1_-m];vvbm1;ƑƏƐƕķu;vromv;v=;ѴѴbm|o=ou0uo-71-|;]oub;vĹv|u-|;]b1;m]-];l;m|ĸr0Ѵb11ollmb1-ঞomĸ=m7bm]=ouru;r-u;7m;vv-m7=;Ѵvlbঞ]-ঞomĸ-m70o|_ruo-1ঞ;-m7omŊ]uom7;m]-];l;m|7ubm]Cu;u;vromv;ĺouѴb@_-rl-mķ_obmƑƏƐƕ-v|_; ;r|-m-];uo=|_;)"-lѴoorvbu;;m|u;ķ|_;ƑƏƐƕbѴ7Cu;v;-vom=ou1;7-u;1o]mbঞomo=-m;;7|o1_-m];|_;bu-rruo-1_|obѴ7Cu;u;vromv;Ĺ165ƐƐŇ!! !"$ ( & !$ !" 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"ņ$ 174 ELEPHANT HILLՊŇՊ """ ! ;om7|_bvlbv|uv|bm-mv|-|;71_-m];vvbm1;ƑƏƐƕķr-uঞ1Ѵ-uѴbm|;ulvo=;m]-]bm]b|_1ollmbঞ;vķ;u;r;-|;7Ѵ_;-u7_or;orѴ;vĽm;]-ঞ;;r;ub;m1;v7ubm]ƑƏƐƕ_-;7;v|uo;7-m|uv|bm]o;uml;m|-];m1b;v|oruo|;1||_;lou|_;buruor;uঞ;v=uolbѴ7Cu;ĺ ;uѴo1-Ѵu-m1_;u;vroh;|o-v-7-l-m||_-|ķb=|_u;-|;m;70-mo|_;ubѴ7Cu;ķ|_;oѴ7mo|;-1-|;ĺvom;u-m1_;uv-b7ĹļŐmƏƍƎƓő0o]_|bm|o|_;ĺo_Ķ;ĻѲѲѲooh-[;uoĻĸ)_b1_bѲѲm;;u;;uĶ;;uĶ;;u0;Ѳb;;-]-bmbmlѲb=;Ķ=uolou;r;ub;m1;Ĺ$_bvrѲ-1;ĶoѲ7mĻ|Ѳ;-;-]-bmĶ|_;u;bvmo-Ĺ|oѲ7Ő)"őbmƏƍƎƓĶ|_-|_-||_;_-;7om;-m7_o|_;7b7b|-v]obm]|o1_-m];_or;orѲ;=;Ѳ|-0o|Ѳ;-bm]Ĺu-m1_;uvomĻ|Ѳ;-;moĸ;1-v;|_;1-mĻ|];|0-1hbm-[;u|_;=uom|_-v]om;o;uĶoomĻ|Ѳ;||_;lbmĹ-m7;t-ѲѲ-v0-7bvĶ_;moĻu;mo||_;u;Ķ|_;7o_-|;;u|_;7-lm;ѲѲ=;;ѲѲbh;Ĺ|_;u;Ļvmo--1|-ѲѲ|uv|_-|)bѲ7Cu;";ub1;v-vmoĸĽv0ub;Y7;v1ub0;7bm_-r|;uƑķ|_;v;;r;ub;m1;v=uolƑƏƐƕbm1Ѵ7;_-bm]r;uvom-Ѵv|u1|u-Ѵruo|;1ঞom;tbrl;m|7-l-];7-m7|_;ruo|u-1|;7-m71olrѴ;ruo1;vv;v|o0;1olr;mv-|;7=ouruor;u|7-l-];v=uol-];m1ru;v1ub0;70umvĺ$_bvlbv|uv|bm)"ķ-m7|_;lbvl-|1_0;|;;m1ollmb|-m7)"r;u1;rঞomv-m7;r;1|-ঞomvo=;m]-];l;m|ķ_-v-rr;-u;7|ou;vѴ|bm-v|-m7vঞѴѴĺm|_;om;_-m7ķlѴঞrѴ;)"v|-@v|-|;|_;bubѴѴbm]m;vv|o1oѴѴ-0ou-|;b|_1ollmbঞ;vķ-m7|_;u;bv;b7;m1;o=ruo-1ঞ;1_-m];-m7;m]-];l;m|Őr-uঞ1Ѵ-uѴķ0|mo|omѴķ-|-u;]bom-Ѵouļv|u-|;]b1ĽѴ;;Ѵőĺm|_;o|_;uķ1ollmbঞ;v-u;vঞѴѴu;;Ѵbm]=uol|_;bu;r;ub;m1;vbmƑƏƐƕ-m7=;;Ѵ|_-|b|Ľvrom)"|o7;lomv|u-|;|_;bu1ollb|l;m||o-m7ruo]u;vvbml-hbm]1_-m];ķ-m7|o|-h;|_;bmbঞ-ঞ;-m70;ruo-1ঞ;bmu;-1_bm]o|ĺmr-uঞ1Ѵ-uķ;_;-u7_o|_bvm;;7v|o0;bm1ollmbঞ;vĹmo|fv|-r_om;1-ѴѴoubmb|-ঞom|o-1ollmb|bѴ7Cu;|-0Ѵ;ĺ$_bvbvo=1ouv;1_-ѴѴ;m];70|_;ob7ŊƐƖr-m7;lb17bvurঞm]bmŊr;uvoml;;ঞm]vķ-m7b|_l-mv|-@ouhbm]=uol_ol;ĺ"blbѴ-uѴķ-ml0;uo=u-m1_;uv;lr_-vb;7|_-|v|-h;_oѴ7;uou]-mb-ঞomvv1_-v|_;-Ѵ;l;mĽv7o;vmo|u;ru;v;m|-ѴѴu-m1_;uvķ-m7|_-|o|u;-1_ru;ŋ-m77ubm]Cu;v;-vomvv_oѴ70;-||_;1ollmb|Ѵ;;Ѵĺ$_bvm;;7=oubm1ollmb|;m]-];l;m|-v-Ѵvo_b]_Ѵb]_|;7bm|_;Ѳoo7-m7bu;!;b;Ķ_o;;u)"Ľv;lr_-vbv|_v=-u_-v-rr;-u;7|o0;1om1;m|u-|;7omļv|u-|;]b1r-u|m;uv_brvĽĺ)_bѴ;|_;v;_b]_ŊѴ;;Ѵr-u|m;uv_brv-m7-]u;;l;m|v-u;blrou|-m|ķ=ou";1࣐r;l11ollmbঞ;v;vroh;|o|_;v;7omo|v;;l|o0;u;vѴঞm]bm-ml;-mbm]=Ѵoubvb0Ѵ;1_-m];bm_o)"v|-@;m]-];b|_|_;bu1ollmbঞ;vķmou-]u;-|;um7;uv|-m7bm]o=1ollmbঞ;vĽm;;7v-m77;vbu;v=ou-1_b;bm]ļ;t-Ѵr-u|m;uv_brvĽbmŐbѴ7őCu;l-m-];l;m|ĺ ;-Ѵbm]m7b];mov-m7Ѵo1-Ѵ hmoѴ;7];ķ-m71om=Ѵb1|bm]mo|bomv o=ļv_-u;7u;vromvb0bѴb|Ľ$_bvu;rou|7o1l;m|v|_;l-m-vbm_b1_m7b];mov-m7Ѵo1-ѴhmoѴ;7];;u;7bvu;]-u7;77ubm]|_;ƑƏƐƕbѴ7Cu;u;vromv;ķ-v;ѴѴ-v|_;-Ѵ;o=7u-bm]om|_;v;7b;uv;hmoѴ;7];=oulv-1uovv-ѴѴr_-v;vo=Cu;l-m-];l;m|ĺ$_;Ѳoo7-m7bu;!;b;;1_o;v|_;v;Cm7bm]vķ-m7 bm1Ѵ7;7u;1oll;m7-ঞomv|o0;;uļbm|;]u-|;Ľm7b];movhmoѴ;7];-1uovv-ѴѴr_-v;vo=;l;u];m1l-m-];l;m|ĺm-77bঞomķ|_;u;1oll;m7-ঞom|oruolo|;|u;-m7;t-Ѵr-u|m;uv_brv-1uovv-ѲѲr_-v;vo=;l;u];m1l-m-];l;m|bvu;Y;1|;7bm|_;bm1u;-vbm]r0Ѵb1-m7roѴb17bv1ouv;ķbm-m7ml;uov1om|ub;vouѴ7b7;ķ-uom7ruoloঞm]-ļv_-u;7u;vromvb0bѴb|Ľ0;|;;m]o;uml;m|v-m71ollmbঞ;v=ou7bv-v|;ul-m-];l;m|ĺ0o]_|bm|o|_;ĺo_Ķ;ĻѲѲѲooh-[;uoĻĸ)_b1_bѲѲm;;u;;uĶ;;uĶ;;u0;Ѳb;;-]-bmbmlѲb=;175ƐƐŇ!! !"$ ( & !$ !" "$_;moঞomo=ļv_-u;7u;vromvb0bѴb|Ľouļ;t-Ѵr-u|m;uv_brvĽ-rr;-uv1omCm;7|o|_;rѴ-mmbm]ņru;r-u;7m;vv-m7lbঞ]-ঞomr_-v;vo=bѴ7Cu;l-m-];l;m|ĺ ubm]bѴ7Cu;;;m|vķbm1om|u-v|ķ)";@;1ঞ;Ѵu;|-bmvouu;-vvl;v1om|uoѴ-m7u;vromvb0bѴb|ĺvvo1b-|;7b|_|_bvbv|_;-vvlrঞom|_-|1ollmbঞ;vbѴѴ1om=oul|oļ;r;u|Ľ-7b1;-m77bu;1ঞ;vķ-m7-Ѵ-1ho==oul-Ѵ;r;1|-ঞomvouroѴb1b;v-uom7m7b];mov-m7Ѵo1-ѴhmoѴ;7];bm=oulbm]7;1bvbomŊl-hbm]ĺvo_mbv1ol0Ő"|v;1;lĽ1*];|Ľ|;l ;;Ѵorl;m|ourou-ঞomőv-b7ķļv_-u;7u;vromvb0bѲb|bvub]_|=uol1ollmb1-ࢼom|o-1|-ѲѲC]_ࢼm]|_;Cu;Ķ-m7u;_-0Ķ-m7|_;-1ࢼbࢼ;v|_-|_-rr;mom|_-|Cu;ĸ$_;omѲr-u|1-mv;;|_-|Ļv0;;ml;|bv|_;1ollmb1-ࢼomĸĽmb|v1|o0;uƑƏƐƖ1ࢼom Ѳ-m&r7-|;Ő-u;vromv;|o|_;Ѳoo7-m7bu;!;b;őĶ|_; uobm1;o=v|-|;7|_-|ļ$_;bm1Ѳvbomo=m7b];movhmoѲ;7];bm|o;l;u];m1l-m-];l;m|ĶѲ;-7bm]|o-lou;_oѲbvࢼ1m7;uv|-m7bm]o=7bv-v|;uubvh|_uo]_o|ubࢼv_oѲl0b-Ķbv-Ѳvo0;bm]ruolo|;7Ľķ=ou;-lrѴ;|_uo]_- ""Ŋ1oou7bm-|;7ļm7b];movmoѴ;7];-|_;ubm]Ľruof;1|Ő_o;;uķ|_;v;;;m|v;u;v0v;t;m|Ѵr|om_oѴ77;|oob7ŊƐƖőĺ"blbѴ-uѴķѴb@_-rl-mŐ)"ő-1hmoѴ;7];7|_;m;;7|o]b;or;u-ঞom-Ѵ7;1bvbomŊl-h;uvb|_bm)"ļ|_;-vvu-m1;|_-||_;1-mĶ-m7v_oѲ7Ķ-m7m;;7|o_-;|_-|lou;1oѲѲ-0ou-ࢼ;or;m-rruo-1_|om7;uv|-m7bm]|_;Ѳo1-ѲhmoѲ;7];Ķ|_;|u-7bࢼom-ѲhmoѲ;7];Ķ-m7|ou;-ѲѲ0ubm]buv|-ࢼomѲ;-7;uv_br-m77;1bvbomňl-h;uv|o|_;|-0Ѳ;Ľĸo;;uķl-fou0-uub;uvr;uvbv||ou;1o]mbbm]buv|-ঞom;r;ub;m1;bmCu;ķ-m7|om7b];movhmoѴ;7];-m7;r;uঞv;bm=oulbm]bѴ7Cu;u;vromv;ĺ$_;Cuv|o=|_;v;0-uub;uvu;Ѵ-|;v|ou;1o]mbbm];r;ub;m1;-m7;r;uঞv;bmru;v1ub0;7ou1Ѵ|u-Ѵ0umbm]ĺuu;m|Ѵķ|_;ruobm1b-Ѵ]o;uml;m|u;|-bmv1om|uoѴo;uCu;ru-1ঞঞom;u-11u;7b|-ঞomvķѴblbঞm]|_;-0bѴb|o=m7b];movr;orѴ;v|oѴ;-7our-uঞ1br-|;bm0umbm]-m7ubvhbm];|u-1ঞ;-rruo-1_;v|oļbm|;]u-ঞm]Ľm7b];movhmoѴ;7];bm|o-];m1ŊѴ;7or;u-ঞomvĺvom;=oul;uv|-@=uol ""v-b7Ĺļ$ol;b|Ļvfv|-|_o]_|-uom7fubv7b1ࢼom-m7Ѳ;]bvѲ-ࢼom-m7om;uv_brĸ$_-|bv-l-fouruo0Ѳ;lĸo7oo;r;1|-Ѳo1-Ѳ]o;uml;m|ou-1ollmb||or-uࢼ1br-|;bmru;v1ub0;70umbm]b=o7omĻ|u;1o]mb;|_;bu1;uࢼC1-ࢼom-m7hmoѲ;7];Ĵ$_-|Ļv-l-fouo0v|-1Ѳ;Ĺb=o7omĻ|_-;-m;t-ѲrѲ-bm]C;Ѳ7_o-u;o]obm]|o]-bm|_-|1-r-1b|-m7-11u;7b|-ࢼomruobm1b-ѲѲĴĽ";1࣐r;l11ollmb|l;l0;uv-Ѵvo;ru;vv;7=uv|u-ঞom|_-||_;bu1ollmbঞ;vĽ;r;ub;m1;-m7;r;uঞv;ouhbm]b|_Cu;-m7-1uovv|_;bu|;uub|oub;vbvmo|u;1o]mb;70]o;uml;m|-];m1b;vķ_b1_ru;;m|v|_;l=uolr-uঞ1br-ঞm]bm-m7ļv_-ubm]u;vromvb0bѴb|Ľ=oubѴ7Cu;u;vromv;Ĺļ|_bmh|_-||_;ruo=;vvbom-Ѳv-m7|_;v1o|vm;;7|o-Ѳvo0;-1hmoѲ;7];7ĶŐ=ou;-lrѲ;ő|_;u;Ļv-Ѳo|o=_ouv;0-1hub7bm]]obm]=uol"h;;|1_;v|mĸ|_bmh|_-|Ő)"őm;;7|o-ѲѲo=ou|_;bѲ7Ѳ-m7Cu;C]_|;uv|_-|-u;ru;v;m|omouu;v;u;v|o-1ࢼom|_;Cu;-m7|omo||u|o_oѲ7|_;lo@0;1-v;|_;Ļu;mo|)bѲ7Cu;|;-ll;l0;uvĸ$_;-u;|u-bm;7Ķ|_;-u;-1|-ѲbѲ7Ѳ-m7Cu;C]_|;uvĸ$_;lb]_|mo|_-;-ѲѲ|_;1uu;m|ࢼ1h;|vĶ0|b|7o;vmĻ|1_-m];|_;=-1||_-||_;_-;7om;|_-||_;bu_oѲ;Ѳb;vĸbh;v-b7Ķour;orѲ;_-;0;;mvbm]Cu;-m7-uom7Cu;=ouvoѲom]|_-|fv|7omĻ|v;;|_-||_-|v_oѲ70;-0-uub;uĸ|_bmh|_-||_;v_oѲ7-ѲѲo=ouŐ|_-|bmoѲ;l;m|őĶ;;mruob7bm];tbrl;m||obuv|-ࢼomv_o7omĻ|_-;|_-|hbm7o=v|@|o];|lou;0oo|vom|_;]uom7ĸĽ҂ + ķ !$ !"$$$_;v;1om70-uub;uu;Ѵ-|;v|o-r;uvbv|;m|_;vb|-m1-lom]v|vol;)"v|-@|obmoѴ;o|_;ur;orѴ;ŋ_;|_;ubuv|-ঞomvouѴo1-Ѵ1ollmb|l;l0;uvķou;|;um-Ѵ-];m1b;vŋbm)"Ľor;u-ঞomv-m77;1bvbomŊl-hbm]ruo1;vv;vķ-m7-Ѵ-1ho=-1hmoѴ;7];l;m|o=|_;7b;uv;1-r-1bঞ;v|_-|;bv|bmbuv|-ঞomv1ollmbঞ;vĺou;-lrѴ;ķom;)"v|-@;ru;vv;7orrovbঞom|obmoѴbm]buv|-ঞomvu;ru;v;m|-ঞ;vbmѴbm;Ѵo1-ঞm]=ouCu;]-u7vķ-m7-vh;rঞ1bvlo=|_;buvhbѴѴvou;r;uঞv;Ĺ176 ELEPHANT HILLՊŇՊ """ ! ļ-v;7om_-||u-bmbm]-m7_-|;r;ub;m1;Ĵ;࣌m]o|b|_Ѳbm;Ѳo1-|ouvĶb|oѲ70;-;u;u7-m];uovlo;ĸ$_;u;Ļv;tbrl;m|or;u-|ouv|_-|Ķ;ѲѲ|_;oѲ7_-;vol;t;vࢼomvĸ|Ļ70;Ѳbh;-vhbm]vol;0o7|o7oouhomou|u-mvlbvvbom_;m|_;Ļ;0;;m7ubbm]=ou;-uv0||_;Ļ;m;;uouh;7-v-l;1_-mb1ĸĽ҂)""$ Ѵ-0ou-ঞm]om|_bv1oll;m|ķ|_bv)"v|-@vroh;-0o||_;7b@;u;m1;0;|;;m_-bm]r-v|ķou;;mu;1;m|ķ;r;ub;m1;ouhbm]omCu;vķ-m7ouhbm]=ѴѴŊঞl;=ou-Cu;-];m1ĺo;;uķbh;m7;uvomŐ"h;;|1_;v|m-|u-Ѵ!;vou1;vőr|b|vblrѴbmv-bm]ļ|_;u;Ļv|o|_bm]vom;;7|ohmo|oC]_|Cu;ĸm;bvCu;Ķ-m7|_;o|_;ubv|_;Ѳ-m7Ľĸ)_bѴ;";1࣐r;l1r;orѴ;l-mo|m;1;vv-ubѴ_-;ruo=;vvbom-Ѵ;r;ub;m1;bmvr;ubvbm]1u;vou7bu;1ঞm]_;-;tbrl;m|-1uovv=;Ѵ|r;v-m7|;uu-bmvķ|_;u;-u;=;Őb=-mő_ohmo";1;r;l1িѴ଒ ;10;;u|_-m";1࣐r;l1_m|;uvķu-m];ub7;uv-m7|;uub|oub-Ѵr-|uoѴĺo;;uķ|_bvorrovbঞom|obmoѴ;l;m|bm-1ঞbঞ;vv1_-vѴbm;Ѵo1-ঞm]mo|omѴ1om|u-7b1|v|_;b;v-m7;r;ub;m1;vo=o|_;u)"v|-@ķ_o|oѴ7v|_;vrrou||_bvvou|o=buv|-ঞomvbmoѴ;l;m|-m77omĽ|v;;|_;m;;7=ou|_bvѴ;;Ѵo=1;uঞC1-ঞomŐv;;_-r|;uƐƑ0;Ѵoőķ0|-Ѵvo7bv1om|v|_;=-1||_-|l-mbuv|-ঞomv_-;1-r-1b|-m7;r;uঞv;bmouhbm]b|__;-;tbrl;m|Őo[;m-v=ѴѴŊঞl;fo0v-v;tbrl;m|1om|u-1|ouvou=ou;v|bm7v|uv|-@őĺ$_;Ѵ-1ho=m7;uv|-m7bm]o=m7b];movCu;knowledge extends to a poor understanding o=|_;7b@;u;m|=oulvo=ļhmoѴ;7];Ľ;bvঞm]bmm7b];mov1ollmbঞ;vĹ=uolhmoѴ;7];o=1Ѵ|u-Ѵ_;ub|-];ķCu;-m7|_;Ѵ-m7ķ|o1om|u-1|ouŐ;ĺ]ĺķ_;-;tbrl;m|or;u-|ouő1-r-1b|-m7=ou;v|bm7v|u;r;uঞv;ĺm7ķ_bѴ;|_;u;-u;7b;uv;Ѵ;;Ѵvo=vrrou|b|_bm)"=ououhbm]b|_buv|-ঞomvŋ-m77b;uv;m7;uv|-m7bm]vo=_-||_bvl;-mvķbmru-1ঞ1;ŋo-mm;-llom7Ő"h;;|1_;v|m-|u-Ѵ!;vou1;vő7;v1ub0;7_-|v_;v--v-=-buѴb7;vru;-7u;vbv|-m1;|o;|;um-ѴbmY;m1;oubmoѴ;l;m|Ĺļ);ouh;7b|_Ő)"őru;1Ѳov;ѲŐom-buv|-ࢼomv-Ѳ;vruof;1|őĸ$_;u;-v-;u1Ѳ;-uu;vbv|-m1;|o1_-m];ĸ|bv-u;-ѲѲ_b;u-u1_b1-Ѳv|u1|u;Ķ-m7b|Ļv1-u;=ѲѲ]-u7;7ĸm70|_-|l;-mb|_bm|_;_b;u-u1_Ķ|_;_b;u-u1_bvru;v;u;7Ķ0|-Ѳvo]o||_;blru;vvbom|_-|b|_bm]o;uml;m||_;-|omol|_-|)bѲ7Cu;";ub1;_-v;mfo;7Ķ|_;-m|;7|oruo|;1||_-|ĸ"o|_;;u;mĻ||;uub0Ѳbm|;u;v|;7bm_-bm]0u;-1u-|v=uolo|_;u-u;-vbm|;u=;u;-m7|;ѲѲ|_;l_-||o7oĹm7|_;mvol;lou;v0|Ѳ;Œr-v;vœ_o7ov-b|Ĵ";bvl-m7u-1bvl|_-|o_-;|ou;-70;|;;m|_;Ѳbm;v0|_;mov;;b|Ķov;;b|ĶohmoĴv|-1-u;;uo=ouhbm]b|_buv|-ࢼomv-m7|ubm]|ohbm7o=0;|_;bm|;ul;7b-u0;|;;mbuv|-ࢼomv-m7]o;uml;m|Ķbuv|-ࢼomv-m7ruorom;m|vĶb|Ļvru;1Ѳ;-uĶb|Ļv|-m]b0Ѳ;Ķu;1o]mb;b|ĸm7b|-v7;Cmb|;Ѳ-=-1|oubml|;ѲѲbm]Ő)"ő_-||o7oĶ0|-Ѳvo0;bm]-vh;7|oѲbv|;m|o_-|buv|-ࢼomv_-;|ov--m70;bm]-vh;7|o1omvb7;u|_-|m7b];mov1ollmbࢼ;v-u;|_;;r;u|vom|_;bu|;uub|oub;vĸm7|_-||_-|;r;uࢼv;1oѲ70;v;7|ol-h;)bѲ7Cu;-0;;uu;vrom7;uĸĽTraining and capacity ;vrb|;bm1u;-v;7=m7bm]-m7vrrou|ķѴ-u];Ѵ|_uo]_ ""ķ=ou0bѴ7bm]buv|-ঞom1-r-1b|bmbѴ7Cu;u;vromv;-m7vrru;vvbomķl-m1ollmbঞ;v1omঞm;|o=-1;0-uub;uvbm-11;vvbm]|u-bmbm]ou-11u;7b|-ঞombmbѴ7Cu;u;vromv;-m7Cu;l-m-];l;m|ĺouvol;1ollmbঞ;vv1_-v"|v;1;lĽ1*];|Ľ|;lbuv|-ঞomķ_o_-;0;;mv11;vv=Ѵbm;v|-0Ѵbv_bm]=ѴѴ|u-bm;71om|u-1|Cu;C]_|;u1u;vb|_)"ķ-ruboub|bv|u-bmbm]Ѵo1-Ѵl;l0;uvbmv|u1|u-Ѵruo|;1ঞomĺo;;uķo_mbv1ol0Ő"|v;1;lĽ1*];|Ľ|;l ;;Ѵorl;m|ourou-ঞomő7;v1ub0;7|_;Ѵom]Ŋv|-m7bm]1_-ѴѴ;m];v_;_-v=-1;7bm-11;vvbm]|_bv|u-bmbm]=ou_bv1u;vĹ177ƐƐŇ!! 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"""$ƐƕѶ ELEPHANT HILLՊŇՊ """ ! $_bvm;;7_-v0;;mu;1o]mb;70)"ĺ-lb;;@u;vŐ)"ővroh;o=|_;ruobm1b-Ѵru;v1ub0;7Cu;ruo]u-l-v-l-fou=o1vo=)"vbm1;ƑƏƐƕĺmƑƏƐƖķ)"0;]-mouhbm]b|_|_;&mb;uvb|o=ubঞv_oѴl0b-Ŋh-m-]-m-m7|_;vvo1b-ঞomo=ou;v| uo1;vvbom-Ѵv|o7;;ѴorbѴ7Cu;|u-bmbm]Ő-vr-u|o=-1omঞmbm];71-ঞom1;uঞC1-|;ő-m7ruo=;vvbom-Ѵv|-m7-u7v=ouu;]bv|;u;7=ou;v|bm7v|uruo=;vvbom-Ѵvķ-v;ѴѴ-vomѴbm;|u-bmbm]1ouv;vĺ!o0"1_;b|;uŐ)"őr|=ou-u7|_;vblrѴ;u-ঞom-Ѵ;=ou|_;v;1_-m];vķv-bm]Ĺļ);1-mĻ|0;|_;omѲr;orѲ;|_-|-u;r࣌m]|ou1_;vom|_;]uom7Ķb|Ļv|oo1olrѲ;Ķ|_;u;Ļv|ool1_ouh|o7oĶ-m7b|omĻ|u;-ѲѲ-1_b;;|_;bm|;m7;7o|1ol;ĸ vr;1b-ѲѲ_;mb|1ol;v|om7b];mov1ollmbࢼ;v_;u;|_;-m||o0;r-u|o=|_bvĸm7|_-|l;-mvvb7;0vb7;Ķmo|-|1_bm]v7ob|ĸĽo;;uķ|_;v;1;uঞC1-ঞomr-|_-v;u;vঞѴѴmo|--bѴ-0Ѵ;-||_;ঞl;o=ubঞm]bmƑƏƑƐĺ|bv-ѴvomѴbh;Ѵ|_-||_;v;oѴ7-7;t-|;Ѵ-77u;vv|_;0-uub;uv=-1;70m7b];mov1ollmbঞ;vbm1om71ঞm]ru;v1ub0;70umvŋouķlou;blrou|-m|ѴķbmѴ;-7bm]1Ѵ|u-Ѵ0umv|_-|7omĽ|1om=oul|oruobm1b-Ѵr;ulbমm]ruo]u-lvĺmv|;-7ķ|_;;r;uঞv;o=Cu;hmoѴ;7];h;;r;uvbmm7b];mov1ollmbঞ;vm;;7v|o0;u;1o]mb;7bmb|vomub]_|ķu-|_;u|_-mhmoѴ;7];ou;r;uঞv;omѴ0;bm]7;;l;7-Ѵb7_;mo0|-bm;7|_uo]_ruobm1b-Ѵouļruo=;vvbom-ѴĽ1;uঞC1-ঞomvĺ;]bvѴ-|bom-m7Őr;u1;b;7őѴb-0bѴb|=ou|_h;0-uub;u|o-1_b;bm];t-Ѵr-u|m;uv_brvbmbѴ7Cu;l-m-];l;m|bv1om1;umv-uom70o|_u;-Ѵ-m7r;u1;b;7Ѵb-0bѴb|ĺ$_bv-vu-bv;70o|_bm|_;1om|;|o=ru;v1ub0;7Cu;Ő-Ѵom]b|_1_-ѴѴ;m]bm]Ѵ;]bvѴ-ঞ;0-uub;uvu;Ѵ-ঞm]|ovloh;őķ-m7o=vbm]Ѵo1-ѴhmoѴ;7];|ol-h;or;u-ঞom-Ѵ7;1bvbomvbmbѴ7Cu;u;vromv;ĺ77u;vvbm]Ѵ;]-ѴѴb-0bѴb|=ouru;v1ub0;70umvŋ0o|_=ou;v1-r;70umvķ-m7ro|;mঞ-Ѵblr-1|vŋbvo[;m1b|;7-v-h;0-uub;u=oubm1u;-vbm]|_;v;o=Cu;-v-l-m-];l;m||ooѴĺom1;umvo;uѴb-0bѴb|-v-h;=-1|oubm|_;7;1Ѵbm;o=|_;=ou;v|bm7v|uru-1ঞ1;o=0uo-71-v|0umbm]o=Ѵo]]bm]7;0ubv=uol|_;ƐƖƖƏvĺ"|-@=uol ""7;v1ub0;7_oļѴb-0bѴb|bvv;vĽ-m7|_;ļom;uovruo1;vvĽo=rѴ-mmbm]-m7r;ulbমm]|_-|bvu;tbu;7|o1om71|-ru;v1ub0;70uml;-m|_-|1ollmbঞ;vo[;mlbvv|_;ļbm7oo=orrou|mb|Ľ=ou0umbm]-m7|_;u;bvѴblb|;71-r-1b||oļѴb]_||_;l-|1_ĽĹļ|-ѲѲ1ol;vr|o-0b]ubvh-m7Ѳb-0bѲb|bvv;mo|ooĸ;1-v;o=|_ov;bvv;vĶmo0o7-m|v|oѲb]_||_;l-|1_Ķ0;1-v;|_;Ļu;-=u-b7o=|_;Ѳb-0bѲb|-m7ubvh|o7o|_-|ĸ|voom;uouѲ-|;uĶb|Ļv]o-0;u;-ѲѲ-77u;vv;7ĸ ;u0o7Ļvv-bm]|_;ub]_||_bm]vѲbh;;m;;7lou;Cu;om|_;Ѳ-m7v1-r;Ķ0||_;ruo1;vv-m7blrѲ;l;m|-ࢼomŐ=ouru;v1ub0;70umbm]őbv|_;0b]];v|_u7Ѳ;ub]_|moĹ|_;ࢼl;Ѳbm;v-m7|_;ruo1;vvĹ|_;v--m_;u;=uolvblom|_v|o|o;-uvĻࢼl;Ѳbm;vĶb|Ļvfv|mo|ouh-0Ѳ;ĳ+oĻ;]o-|-h;bm|o1omvb7;u-ࢼomvࢼl;Ѳbm;vom|_;]uom7Ķb=|_;u;Ļv-v_ou|bm7oo=orrou|mb|Őb|ő1oѲ70;|o;;hvĶ|_;moĻ;]o--b|=ou-mo|_;u;-uouvoĹm7Ļ;v-b7b|-=;ࢼl;v|ovol;o=ouruo]u-lr-u|m;uvĶohmob|Ļv-ѲѲv-b7-m7]oo70|7omĻ|-m||o0;vb࣌m]_;u;vblom|_vou|o;-uv-m7|-Ѳhbm]-0o|b|ĸ;|Ļv|u|oouhvol;|_bm]o|vo;1-m];||o|_-|v|-];_;u;;_-;-ruo-1ࢼ;ruo]u-l-m7r;orѲ;-u;-1|-ѲѲѲb]_ࢼm]|_;l-|1_ĸm7b|Ļvhbm7o=1om1;umbm]ŉ_;mbѲѲ;];||o|_-|v|-];ĴĽ҂! ! 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"0-1Ѵ|u-ѴCu;ru-1ঞঞom;uĺ$_bvѴ;]bvѴ-ঞomrѴ-1;v1Ѵ|u-ѴCu;ru-1ঞঞom;uvom|_;v-l;Ѵ;;Ѵ-vv|-|;1;uঞC;7ļ0um0ovv;vĽ-m7u;lo;v-vb]mbC1-m|0-uub;u|o1om71ঞm]0o|_ru;v1ub0;7-m71Ѵ|u-Ѵ0umbm]|_uo]_o|-Ѵb=oumb-ĺmo|_;uѴblb|-ঞomom0umbm]bm7ovu;Ѵ-|;v|ovloh;l-m-];l;m|ĺu;bv;7r;mumbm]"loh;om|uoѲ!;]Ѳ-ࢼom1-l;bm|o;@;1|bm";r|;l0;uƑƏƐƖķb|_|_;-blo=l-bm|-bmbm]-buruo|;1ঞoml;-vu;v_bѴ;bm1Ѵ7bm]m;ruobvbomv-m7Y;b0bѴb||o=-1bѴb|-|;0umbm]=ou1ollmb|bѴ7Cu;ubvhu;71ঞomŐ;ĺ]ĺķ=ouu;Ѵ-bm]u;tbu;7v;|0-1hv-m7;mঞѴ-ঞombm7;ķ-m7-|_oubbm]-v|-||ou7;1bvbomŊl-h;u|obvv;-rruo-Ѵv=ou0umbm]m7;u-1ollmb|bѴ7Cu;rѴ-mőĺo;;uķ|_;v;blruo;l;m|v_-;;||o0;=ѴѴu;-Ѵb;7]b;m|;lrou-ulou-|oublv|ou;71;|_;blr-1|vo=vloh;bm|;u-1ঞm]b|_( ŊƐƖķ-u;vrbu-|oubѴѴm;vvĺmo|_;u1om1;umb|_bm)"-0o|Ѵb-0bѴb|u;Ѵ-|;v|o-r;u1;b;7Ѵb-0bѴb|-vvo1b-|;7b|_7u-bm]omѴo1-Ѵoum7b];movhmoѴ;7];bmor;u-ঞom-Ѵ7;1bvbomŊl-hbm]ĺ)_bѴ;vol;)"v|-@;lr_-vb;7|_;-Ѵ;o=7u-bm]omlѴঞrѴ;vou1;vo=hmoѴ;7];oubm=oul-ঞom|ol-h;|_;0;v|7;1bvbomķo|_;uv;u;lou;;rѴb1b|bmv|-ঞm]|_;bu1om1;umv-0o|or;mbm]ror;u-ঞom-Ѵ-m7|-1ঞ1-Ѵ7;1bvbomŊl-hbm]|obuv|-ঞombmr|Ĺļ);ѲѲĶ7omĻ||_bmhŐbuv|-ࢼomvőv_oѲ70;l-hbm]-Ѳo|o=or;u-ࢼom-Ѳ7;1bvbomvmѲ;vv|_;Ļ;]o|vhbѲѲvĶ;r;ub;m1;vĶ-m7bmvu-m1;0-1hbm]|_;lrĹb=;vrrou||_;bu7;1bvbomňl-hbm]Ķ|_;bu7;1bvbomňl-hbm]bv0-v;7om_-|;r;ub;m1;Ĵ)_-||u-bmbm]Ĵ)_oĻv|_;buCu;;r;u|Ĵ)_-|l-h;v|_;l-m;r;u|Ĵ$_ov;-u;l1om1;umvĹ;1-v;b=|_;l-h;-0-77;1bvbomĶ_oomvb|Ĵu;|_;]obm]|oom|_;bu7;1bvbomvĴĽ҂)""$)_;m;u-bv;7|_bvbvv;b|_om;)"v|-@ķ|_;l-7;|_;7bvঞm1ঞom0;|;;m0;bm]or;m|oѴo1-ѴhmoѴ;7];-m7m;1;vv-ubѴ-1ঞm]omou0;bm]7bu;1|;70b|Ĺļuol-Ѳb-0bѲb|r;uvr;1ࢼ;Ķohmo=u-mhѲ|_bmh|_-|Ļv_o]-v_ĶѲbh;|_-|Ļvfv|r;orѲ;0;bm]u;-ѲѲv1-u;7|o7o|_;ub]_||_bm]ĸl;-m-]-bmĶv;;hbm]bmr|7o;vmĻ|l;-m|_-|o-1|-ѲѲv;b|7bu;1|ѲĸĽo;;uķ|_;v;|oto|;vvblrѴbѴѴv|u-|;|_;7b;uv;b;vb|_bm)"-m7|_;r;uvbv|;m|1_-ѴѴ;m];v=-1;70Ѵo1-Ѵ-m7buv|-ঞomv1ollmbঞ;vbm_-bm]|_;buhmoѴ;7];-m71-r-1bঞ;vu;1o]mb;7o|vb7;o==oul-Ѵ1;uঞC1-ঞomvv|;lvĺ"h;;|1_;v|mCu;C]_|;uvu;vrom7bm]|o"r-uhv-h;bѲ7Cu;ĸ _o|o1u;7b|ث -u;;bƐƐՊՔՔ Ք + "ƐƐĺƐՊ)_bѴ;|_; uobm1;o=ķ-m7)"vr;1bC1-ѴѴķ_b]_Ѵb]_|v0v|-mঞ-Ѵruo]u;vv-m71_-m];vvbm1;ƑƏƐƕbmu;vromv;|o|_; uobm1b-ѴѴoo7-m7bu;!;b;ķ";1࣐r;l11ollmb|u;ru;v;m|-ঞ;v;r;ub;m1;r;uvbv|;m|0-uub;uv|o-1ঞ;bmoѴ;l;m|bmbѴ7Cu;l-m-];l;m|-m7u;l-bm=uv|u-|;7-|-Ѵ-1ho=l;-mbm]=Ѵ;m]-];l;m|ĺƐƐĺƑՊ;1_-m];vvbm1;ƑƏƐƕbm1Ѵ7;blruo;7r0Ѵb11ollmb1-ঞom-m7bm=oul-ঞomv_-ubm]ķ=m7bm]=oulbঞ]-ঞomŐ;ĺ]ĺķ=;Ѵv|u;-|l;m|vő-m7u;]bom-Ѵņruobm1b-Ѵ-]u;;l;m|vĺƐƐĺƒՊ ;uvbv|;m|0-uub;uv|o-1_b;bm]|u;-m7;t-Ѵr-u|m;uv_brvbmbѴ7Cu;l-m-];l;m|bm1Ѵ7;Ѵ;]-1b;vo=lbv|uv|u;vѴঞm]=uolr-v|;r;ub;m1;vĸ7b@;u;m|m7;uv|-m7bm]vo=_;m-m7_o;m]-];l;m|v_oѴ7|-h;rѴ-1;ķ-m7o=|_;;|;m|o=ļv_-u;7u;vromvb0bѴb|Ľĸ7;-Ѵbm]m7b];movhmoѴ;7];-m7Cu;;r;uঞv;ĸ0-uub;uv|o-11;vvbm]|u-bmbm]Ő;ĺ]ĺķru;v1ub0;7Cu;őĸ-m71om1;umv-0o|Ѵb-0bѴb|ĺƐƐĺƓՊ$_;u;bv-r;uvbv|;m|]-r0;|;;m_b]_Ѵ;;Ѵv|u-|;]b17;;Ѵorl;m|v-m77bv1ouv;Ő;ĺ]ĺķ7;;Ѵorl;m|o=o&v0;|;;m)"-m7m7b];mov";ub1;v-m-7-ő-m7omŊ]uom7ņѴo1-ѴѴ;;Ѵ;m]-];l;m|b|_1ollmbঞ;vrubou|oou7ubm]bѴ7Cu;v;-vomvĺƐƐĺƔՊm]uom7;m]-];l;m|7ubm]Cu;v;-vombvvঞѴѴ7;r;m7;m|om|_;r-uঞ1Ѵ-um1b7;m|oll-m7;uņ)"v|-@ķrovbm]-0-uub;u|ob7;vru;-71_-m];ĺƐƐĺѵՊ ubm]|_;ƑƏƑƐbѴ7Cu;vķ";1࣐r;l11ollmbঞ;v=-1;7r;uvbv|;m|1_-ѴѴ;m];vbm-11;vvbm]bm=oul-ঞomķ_-bm]|_;bu;r;uঞv;u;1o]mb;7ķ-m7;mvubm]1omvbv|;m|1oѴѴ-0ou-ঞomb|_)"v|-@ĺƐƐĺƕՊollmb|;r;1|-ঞomv=ouļ;m]-];l;m|Ľu;tbu;-];m1ru;v;m1;bm1ollmbঞ;vĸbmoѴ;l;m|=uol7-om;o=-bѴ7Cu;;;m|ouruof;1|-@;1ঞm]|_;lou|_;bu|;uub|oub;vĸ-m7|_;m;;7=ouu;vou1bm]-m7ruo=;vvbom-Ѵ1-r-1b|0bѴ7bm]u-|_;u|_-mom;Ŋo@_omou-ub-ĺƐƐĺѶՊm|_;1om|;|o=1Ѵ|u-Ѵ_;ub|-];l-m-];l;m|ķ-Ѵ-1ho=)";m]-];l;m|b|_Ѵo1-Ѵbuv|-ঞomv=uolruof;1|bmbঞ-ঞom-m77rѴb1-ঞomo=ru;bovouh=u|_;u;uo7;v|uv|-m7vr;-hv|o-v|Ѵ7b@;u;m|;r;1|-ঞomvo=ļ;m]-];l;m|Ľ0;|;;m)"-m71ollmbঞ;vĺƐƐĺƖՊ$_;moঞomo=ļv_-u;7u;vromvb0bѴb|Ľou;t-Ѵr-u|m;uv_brv-rr;-uv1omCm;7|o|_;rѴ-mmbm]ņru;r-u;7m;vv-m7lbঞ]-ঞomr_-v;vo=bѴ7Cu;l-m-];l;m|ĺ ubm]bѴ7Cu;;;m|v)";@;1ঞ;Ѵu;|-bmvouu;-vvl;v1om|uoѴ-m7u;vromvb0bѴb|ĺ"r-uhv-h;bѲ7Cu;ĸ _o|o1u;7b|ث"-l u-m;ƐѶƑ ELEPHANT HILLՊŇՊ """ ! CHAPTER 12ļ|Ľvou_ol;ķb|ĽvouѴb=;ĽĹ uboub|b;v=oubuv|Nations leadership in (wild)fire management!"$$" ! + $ v|-0Ѵbv_bm]ľm7b];mov ;orѴ;v-v|u;r-u|m;uv-m7Ѵ;-7;uvbm;l;u];m1l-m-];l;m|Ŀu;tbu;vu;1o]mbbm]-m7v|u;m]|_;mbm]|_;7b;uv;1-r-1bঞ;v|_-|;bv|b|_bmbuv|-ঞom1ollmbঞ;v-m7vrrouঞm]buv|-ঞomvĽbmoѴ;l;m|bm;l;u];m1l-m-];l;m|-m7u;vromv;ruo1;vv;vľ=uol|_;0;]bmmbm]ĿŐ00o-m7_-rl-mķƑƏƐѶőĺ)_bѴ;|_bvu;rou|=o1vv;vombѴ7Cu;ķbh;m7;uvomŐ"h;;|1_;v|m-|u-Ѵ!;vou1;vővroh;|o|_;m;;7|o0uo-7;m|_bv7bv1vvbom|o;l;u];m1l-m-];l;m|lou;0uo-7Ѵķ-m7|_;1ubঞ1-Ѵm;;7|ovrrou|buv|-ঞomvbmѴ;-7bm]|_bvu;vromv;Ĺļmllbm7|_;lov|vblrѲ;rѲ-1;|o];|oubmbࢼ-Ѳu;vromv;|o;b|_;uYoo7vĶCu;v-mhbm7o=m-|u-Ѳ7bv-v|;uom|_;Ѳ-m7Ķbv|o_-;|_-|-||_;buv|-ࢼom_ov;|;uub|ou|_-|bvĹ;1-v;;Ļu;0o]_|bm|o|_;_oѲ;;1omolĶ|_;Ѳo1-Ѳ1ollmb|-m7|_;Ѳ-m7vĸm7|_;v;o|vb7;-];m1b;v-u;mĻ|ĸm7|_-|Ļv_-|Ļvlbvvbm]bmCu;vrru;vvbomoubmYoo7lbࢼ]-ࢼomĶo_-;o|vb7;-];m1b;vo|vb7;1om|u-1|ouv1olbm]bm7b1|-ࢼm]_-|Ļv|o0;7om;-m77obm]b|Ķ-m7|_;u;Ļvmo0bm|_;u;u;-ѲѲĸ|Ļv-fo0ĸ$ovb|Ļvlou;|_-m-fo0Ķ|ovb|Ļvou_ol;Ķb|ĻvouѲb=;ĸĽouu;lo|;-m7v;lbŊu;lo|;1ollmbঞ;vķbm1Ѵ7bm]l-m";1࣐r;l1-m7o|_;ubuv|-ঞomvķ|;uub|oub-Ѵr-|uoѴ-m7o|_;u1ollmb|l;l0;uvruob7;|_;;;v-m7;-uvom|_;]uom7-m7-u;o[;m|_;Cuv||ou;vrom7|oou1-ѴѴŊbmm-|u-Ѵ_--u7vouo|_;u;l;u];m1b;vĺѴom]Ŋv|-m7bm]ruboub|=ou";1࣐r;l11ollmbঞ;vbv;v|-0Ѵbv_bm]1ollmb|Ŋ0-v;7|;uub|oub-Ѵv|;-u7v_broL1;vĺm|_;-h;o=|_;ƑƏƐƕ-m7ƑƏƑƐbѴ7Cu;v;-vomvķb|bvlou;1ubঞ1-Ѵ|_-m;;u|obm;v|bm-m70bѴ7bm]|_;1-r-1b|o=";1࣐r;l1|;uub|oub-Ѵr-|uoѴ-m7|;uub|oub-Ѵv|;-u7v_broL1;v|_-|1-mvblѴ|-m;ovѴvrrou|m7b];mov;l;u];m1l-m-];l;m|ĺbѴ7bm]om;bvঞm]ruorov-Ѵv=ou";1࣐r;l1]-u7b-mvņ|;uub|oub-Ѵr-|uoѴ-m7v|;-u7v_broL1;vķ";1࣐r;l1;l;u];m1l-m-];l;m|oL1;voѴ7;v|-0Ѵbv_Ő-m7ruob7;-vvo1b-|;7u;vou1;v-m7|u-bmbm]=ouő-1ollmb|Ŋ0-v;7;l;u];m1l-m-];l;m|1oou7bm-|ouuoѴ;-m7-mbmbঞ-Ѵ--1h1u;ķ_ooѴ7ouh1Ѵov;Ѵb|_-1ollmb|Cu;h;;r;uņvĺ$_bv=oulo=1ollmb|Ŋ0-v;7;l;u];m1l-m-];l;m|oѴ7-Ѵvo-77u;vv|_;1uu;m|7bv1omm;1|0;|;;mruobm1b-Ѵouu;]bom-ѴŊv1-Ѵ;-]u;;l;m|v-m71ollmbঞ;vķ-v;ѴѴ-v|_;bm1u;-vbm]u;vou1;-m71-r-1b|1_-ѴѴ;m];v0;bm];r;ub;m1;70]o;uml;m|-];m1b;vv1_-v)"ĺ"& !$ !$ $) ! ! " " Cuv|v|;rbm0bѴ7bm];t-Ѵr-u|m;uv_brv=oubѴ7Cu;u;vromv;bv;v|-0Ѵbv_bm]v|uom]u;Ѵ-ঞomv_brv0;|;;m-];m1v|-@-m7bm7bb7-Ѵbuv|-ঞomvķ;ѴѴ0;=ou;|_;Cu;v;-vomĺѴঞrѴ;)"v|-@vroh;-0o||_;m;;7=ouѴo1-Ѵbu;,om;)bѴ7Cu;L1;uv|oļhmo_o|_;Ѳo1-Ѳv-u;|_-||_;Ļu;7;-Ѳbm]b|_Ķ0bѲ7bm]|_ov;u;Ѳ-ࢼomv_brvĽķ-v;ѴѴ-v|_;blrou|-m1;o=_-bm]|_;v;1omm;1ঞomv-||_;bu;;m|u;Ѵ;;Ѵĺ|_;u)"bu;;m|u;-m7,om;v|-@v-b7|_;oѴ7-rru;1b-|;buv|-ঞomvv;m7bm]|_;lr7-|;71om|-1|Ѵbv|vķ-v;ѴѴ-vѴbv|vo=;tbrl;m|oubm=u-v|u1|u;ķv1_-v-|;u|u1hvou-=-1bѴb|bm_b1_-m$1oѴ7v;|rķ-||_;0;]bmmbm]o=;;uv;-vomĺƐѶƒƐƑŇ !!$ "!!"$$"Ґ) ґ! $-lb;;@u;vŐ)"ő|oѴ7v|_-|)"_-vu;1;m|Ѵu;1;b;7-rruo-Ѵ|o;v|-0Ѵbv_-momѴbm;ķv;uŊ7ub;m1om|-1|7-|-0-v;|_-|bѴѴ-ѴѴo1ollmbঞ;v-m7o|_;uv|-h;_oѴ7;uv|or7-|;h;1om|-1|bm=oul-ঞomrubou|o|_;Cu;v;-vomĺ$_bv_-v|_;ro|;mঞ-Ѵ|ov0v|-mঞ-ѴѴblruo;|_;1uu;m|or-t;ņbm|;um-Ѵ-m7o|o=7-|;1om|-1|vv|;lo=)"ķ_o;;u-h;u;1oll;m7-ঞomoѴ70;=ou|_bvvv|;l|o;b|_;u0;7;;Ѵor;7b|_bmr|=uolh;buv|-ঞomķlmb1br-Ѵ-m7v|-h;_oѴ7;u]uorvķou0;7;vb]m;7-v-Y;b0Ѵ;vv|;l|o-ѴѴo1ollmbঞ;v|oruob7;bm=oul-ঞomu;Ѵ;-m||o|_;bu1ollmb|-m7|_;bu7;vbu;7bmoѴ;l;m|bmŐbѴ7őCu;l-m-];l;m|ĺ!;]Ѵ-ur7-|;v|o|_bv1om|-1|7-|-0-v;lv|1omঞm;|o0;r-bu;7b|_bm1ollmb|bvb|v-m7;m]-];l;m|=uol|_;,om;Ѵ;;Ѵĺ m]-];l;m|]o;v0;om7_-bm]r|o7-|;1om|-1|-m7;tbrl;m|Ѵbv|vĸb|bv-0o|m7;uv|-m7bm]1ollmbঞ;vĽ1-r-1bঞ;v-m7m;;7v-m7u;vr;1ঞm]buv|-ঞomvĽ-|omol-m7fubv7b1ঞomb|_bm|_;bu1ollmbঞ;v-m7|;uub|oub;vĺļ7o|_bmhb|Ļvblrou|-m|=ou|_;u;|o0;vol;Ѳ;;Ѳo=m7;uv|-m7bm]o=|_;u;Ѳ-ࢼomv_brvbm|_;1ollmb|Ķ=ou|_;r;orѲ;_o-u;u;vrom7bm]|o|_;Cu;ĸm7|_;m|oro=|_-|Ķvol;u;vr;1ࢼ;Ѳ;;Ѳo=-|omol=ou|_;1ollmb||o0;-0Ѳ;|ou;vrom7ĸm70;vrrou|;7bm7;;Ѳorbm]|_;buomu;vromv;=ou|_;Cu;Ķ=ouCu;C]_ࢼm]bm|_-|-u;-Ĺm7vol;1ollmbࢼ;vl-v-ثĺ;7omĻ|-m||oC]_|-Cu;;7omĻ|-m||o7ob|ĶrѲ;-v;7ob|ĳĻm7o|_;u1ollmbࢼ;vlb]_|0;Ѳbh;ĺmo;]o||_bvĶrѲ;-v;v|-m70-1h-m77omĻ||;ѲѲv_-||o7oĳĽ҂!! "$mo|_;uh;l;vv-];-v|_;7;vbu;ķ=uol";1࣐r;l11ollmbঞ;vķ|o0;bmoѴ;7bm]b7bm]bѴ7Cu;u;vromv;bm|_;bu|;uub|oub;vĺ -;oum;ķ=oul;uu;_-0bѴb|-ঞomvr;ubvoub|_)"ķ-]u;;7ķv|-ঞm]|_-|-];m1b;vm;;7|oľbmoѲ;buv|-ࢼomv;-uѲomĶ;;m|_;r_om;1-ѲѲ_b1_v-vثĺ;Ļ;]o|-Cu;bmou|u-7bࢼom-Ѳ|;uub|ouĶub]_|mob|Ļv|oo-]]u;vvb;|o1om|;lrѲ-|;0|-v|_bm]vv;Ѳ;7omĶ;Ļ7-rru;1b-|;_-bm]-1u;--bѲ-0Ѳ;|ov|o_;ѲrĹ-m70ubm]oubm=oul-ࢼomom|_;-u;--m7|_bm]v;1-m-ob7ĻĽĸ"r-uhv-h;bѲ7Cu;ĸ _o|o1u;7b|ث"-l u-m;ƐѶƓ ELEPHANT HILLՊŇՊ """ ! o;;uķ";1࣐r;l1v|-@;lr_-vb;7|_;m;;7|o0;bmoѴ;7ub]_|=uol|_;v|-u|ķu-|_;u|_-mļ;r;1ࢼm]v|o;-1-|;oufv|v|-m70-1h-m7Ѳ;|ou|;uub|oub;v0umĽĸmo|_;u=oul;u)"v|-@-]u;;7ķv|-ঞm]ļb|l;-mv];࣌m]Őbuv|-ࢼomvőbmoѲ;7ub]_|r=uol|_;];|ň]oomCu;vĹbm|;]u-ࢼm]vol;0o7=uol|_;1ollmb|Ő_obvőom|_;]uom7b=oĻu;Ѳoohbm]=ouvol;bm=oul-ࢼomĽĺ_-r|;uƒo|Ѵbm;7|_;l-m7b@;u;m|-vbm_b1_";1࣐r;l1buv|-ঞomv1-mrѴ--m-1ঞ;uoѴ;bmbѴ7Cu;u;vromv;-m7;l;u];m1l-m-];l;m|ķbm1Ѵ7bm]vrrouঞm]-];m1u;vromv;ĺobm]=ou-u7ķruboubঞ;vbm1Ѵ7;0bѴ7bm]Cu;C]_ঞm]1-r-1b|Ő|u-bmbm]-m7u;vou1;vőĸvrrouঞm]buv|-ঞombmoѴ;l;m|bm-1ঞbঞ;vv1_-vļѴbm;Ѵo1-ঞm]ĽŐb7;mঞ=bm]_;u;Cu;]-u7vbѴѴ0;1omv|u1|;7őķbmou7;u|oruo|;1|-u1_-;oѴo]b1-Ѵķ1Ѵ|u-Ѵ_;ub|-];-m7o|_;u-Ѵ;vom|_;Ѵ-m70-v;ĸ-m7ruoloঞm]|_;uoѴ;o=buv|-ঞomѴb-bvomoL1;uvĺ$_;buv|-ঞomv l;u];m1";ub1;v"o1b;|bvouhbm]|o0bѴ7bѴ7Ѵ-m7Cu;C]_|;u1-r-1b|b|_bmbuv|-ঞomvķb|_|_;-bl|o];|buv|-ঞomv1u;v-||_;ļv|-m7bm]o@;uĽv|-];b|_)"|o-1|-v1om|u-1|1u;v7ubm]bѴ7Cu;v;-vomvĺ$_; ""u;ru;v;m|-ঞ;;vroh;b|_o|Ѵbm;7_bv]o-Ѵ=ou|_bvruo]u-lĹ|_-|buv|-ঞomvbѴѴ]-bm|_;1;uঞC1-ঞomvm;;7;7|o;v|-0Ѵbv_|_;buombѴ7Ѵ-m7Cu;C]_ঞm]1u;vķ_b1_1oѴ70;1-ѴѴ;7rom0)"|o-1ঞom-Cu;bm|_;bu1ollmb|ou0uo-7;u|;uub|ouu-|_;u|_-m-bঞm]=ou-)"1u;|_-|l-0;_-Ѵ=-m_ououlou;--ĺ$o=u|_;uvrrou||_bv1ollmb|ruo|;1ঞomķ!o0"1_;b|;u|oѴ7v_oķ_bѴ;)"ru;bovѴ-v-0Ѵ;|ov;m71om|u-1|1u;v-m_;u;bm|_;ruobm1;ķ|_;_-;v_b[;7|o-lou;Y;b0Ѵ;-rruo-1__;u;0b=-buv|-ঞomv1u;-m|v|ou;l-bmbm|_;bu|;uub|ouķ|_-|bvr;ulb;7ĺm-77bঞom|o7bu;1|bmoѴ;l;m|bmvrru;vvbom-1ঞbঞ;v0o|_om-m7o@Ŋu;v;u;ķ|_;u;bv-7;vbu;|o0;bmoѴ;7bmļѴbm;Ѵo1-ঞm]Ľ|olbmblb;oulbঞ]-|;blr-1|vo=Cu;]-u71omv|u1ঞomom-u1_-;oѴo]b1-Ѵvb|;vouo|_;u1Ѵ|u-Ѵ_;ub|-];-Ѵ;vĺ)_bѴ;0o|_$u-bv ;|;uvŐ=oul;u-|u-Ѵ!;vou1;-m-];u-|$vĽhĽ-Ѵ-ő-m7om;)"v|-@u;1-ѴѴ;7-1ollomru-1ঞ1;o=buv|-ঞomvu;ru;v;m|-ঞ;v0;bm]o|b|_Ѵbm;Ѵo1-|ouv7ubm];-uѴb;uCu;vm;-ubѴѴoo;|ķ-m7$vĽhĽ-Ѵ--m7m;b]_0oubm]"|Ľ-|Ľbl11ollmbঞ;v;u;bmoѴ;7bm|_bv=ou|_;ƑƏƑƐ1-u;;hCu;ķ|_bv7o;vmo|v;;l|o0;-v|-m7-u7ru-1ঞ1;ĺm;)bѴ7Cu;L1;u-vvh;rঞ1-Ѵo=_o|_bvoѴ7ouhķ1bঞm]v-=;|1om1;umv-m7t;vঞombm]_o|_bvoѴ7=m1ঞomb=|_;buv|-ঞomvu;ru;v;m|-ঞ;-vmo|;r;ub;m1;7bmor;u-ঞm]_;-;tbrl;m|o=|_;hbm7v;7|o1omv|u1|Cu;]-u7vĺo;;uķml;uovo|_;u)"v|-@;vroh;b|_ŋbm1Ѵ7bm]om;_oouh;7-v-_;-;tbrl;m|vr;ubvouŋ;lr_-vb;7|_;-Ѵ;o=_-bm]-buv|-ঞomvu;ru;v;m|-ঞ;bmoѴ;7bmѴbm;Ѵo1-ঞm]ķ0o|_bm|;ulvo=rѴ-mmbm]-m7ķ_;mv-=;ķom|_;]uom77ubm]Cu;]-u71omv|u1ঞomĺu-7b|h;Ő";mbour;u-ঞomvL1;uķ-lѴoorvbu;;m|u;ő1-ঞom;7-]-bmv|ļo;u1olrѴb1-ঞm]|_bm]vĽb|_vr;1bC1|u-bmbm]u;tbu;l;m|vĹļmb7;-ѲŐvb|-ࢼomőbv-Ѳbm;Ѳo1-|ou|_-|rovv;vv;v-ѲѲo=b|ŉvol;0o7|_-|ouhvbm|_;=ou;v|bm7v|u-m7_-v=-lbѲb-ub|b|__;-;tbrl;m|-m7|_;7ouo-7Ѳ-o|Ķ-m7Ővol;om;ő=uol|_-|buv|-ࢼomv1ollmb|0;1-v;|_;oѲ7_-;--u;m;vvom|_;1Ѳ|u-Ѳ-Ѳ;vĸ||_bmh;7omĻ|m;;7|o-b|ķ;7omĻ|m;;7|o1u;-|;|_-|r;u=;1|rovbࢼomĸ);1-mvblrѲfv|v-b=;hmoĶ=uol;-1_o=|_;buv|-ࢼomvĶ|_;_-;-1;u|-bm_-m7=Ѳo=r;orѲ;|_-|_-;--u;m;vvo=|_;1Ѳ|u-Ѳ-Ѳ;vĶ|_-|-u;u;-vom-0Ѳr_vb1-ѲѲC|-m7|_;Ļ;]o||_;-rruorub-|;r;uvom-Ѳruo|;1ࢼ;;tbrl;m|Ķ;1-mrb1h|_;lrr||_;lom|_;|;-l-m7|_;1-mfv|0;-r-u|o=|_;_;-;tbrl;m|0u-m1_ĸ"o|_-||_;1-m]ob|_|_;Ѳbm;Ѳo1-|ouv|o_-m]|_;ub00omvĶou|_;1oѲ7-|1_|_;;tbrl;m|_;m|_;Ļu;ouhbm]-||_;ࢼl;ĸfv|7omĻ||_bmh;m;;7|oo;u1olrѲb1-|;b|b|_|ubm]|o];||_-|om;b7;-Ѳr;uvomĹ$_;7omĻ|m;1;vv-ubѲm;;7|o0;-Ѳhbm]ub]_|0;vb7;|_;_;-;tbrl;m|0|b=|_;-u;|_;u;b|_-ѲѲ|_;rѲ-mmbm]|_;ĻѲѲ_-;-mb7;-b=;Ļu;bm-_o|om;o=-u1_-Ѳ;vvo|_-||_;1-m|_;m];|o|om|ovb|;v-m7_;Ѳr]b7;-m7b7;mࢼ=ĸm7|_-|-ѲvorѲ-vbm|o|_;u;_-0bѲb|-ࢼomo=_;m;1u;-|;7bv|u0-m1;vom|_;Ѳ-m70-v;ĸĽ҂! $ ķ)"ƐѶƔƐƑŇ !!$ "!!"$$"Ґ) ґ! $o;;uķ;-1_1ollmb|_-v7b@;u;m|1-r-1bঞ;v-m77b@;u;m|-vbm_b1_|_;l-oul-mo|bv_|o0;-1ঞ;ѴbmoѴ;77ubm]-bѴ7Cu;ou;l;u];m1u;vromv;ĺvv1_ķ-h;ruboub|bv|ob7;mঞ=-m7=oul-Ѵb;|_;uoѴ;o=buv|-ঞomѴb-bvomoL1;uv_o1-mouh1Ѵov;Ѵb|_-];m1Cu;C]_|;uv|obm=oul|_;lo=1ollmb|1-r-1bঞ;v-m7u;vou1;v-m7;mvu;1ollmb|m;;7v-u;-77u;vv;7ĺFirst Nation liaison officersh;u;1oll;m7-ঞom;lr_-vb;7-]-bm-m7-]-bm0";1࣐r;l1v|-@-m7Ѵ;-7;uv_brŋ-v;ѴѴ-vv;Ѵ;1|r;orѴ;=uolCu;-];m1b;vŋbv|o=u|_;u=oul-Ѵb;-m7v|u;m]|_;m|_;ruo]u-l=oubm|;]u-ঞm]buv|-ঞomvѴb-bvomoL1;uvbm|om1b7;m|-m-];l;m|$;-lv=ou-ml-fouCu;;;m|bm|_;bu|;uub|ouĺ$_;uoѴ;o=|_bvѴb-bvomoѴ7bm1Ѵ7;ĹŎ ;mvubm]";1࣐r;l1hmoѴ;7];Ő;ĺ]ĺķo=Ѵo1-Ѵb;7;-|_;ur-;umvķm-|u-ѴCu;0u;-hvou-11;vvņ;]u;vvuo|;vķ-m70umbm]ru-1ঞ1;vbm|_;bu|;uub|ouőbvঞѴb;7bmbѴ7Cu;u;vromv;-m7vrru;vvbom|-1ঞ1vĸŎ b7;mঞ=bm]vb]mbC1-m|ļ-Ѵ;vĽķv1_-v-u1_-;oѴo]b1-Ѵou1Ѵ|u-Ѵvb|;vķ|oruboubঞ;ruo|;1ঞom=uol0o|_Cu;vrru;vvbom-1ঞbঞ;vŐ;ĺ]ĺķCu;]-u71omv|u1ঞomő-m7bѴ7Cu;b|v;Ѵ=ĸŎ 1omm;1ঞm])"Cu;C]_|;uvb|_Ѵo1-Ѵu;vou1;vķv1_-v_;-;tbrl;m|or;u-|ouvĸ-m7Ŏ -11;vvbm]rŊ|oŊ7-|;bm=oul-ঞom|ov_-u;b|_Ѵo1-Ѵ1ollmbঞ;vĺ$_;1om1;r|o=1ollmb|Ѵb-bvomoL1;uvbvmo|m;|o]o;uml;m|-];m1b;vou1ourou-ঞomvĺou;-lrѴ;ķ7uo-m7bmbv|uo=$u-mvrou|-ঞom=u;t;m|Ѵ0ubm]o|Ѵb-bvomv=uolѴo1-Ѵbuv|-ঞomv_;m;;u|_;-u;1om71ঞm]l-fououhvĺollmb|Ѵb-bvomv_-;-ѴvoѴom]0;;mv;7b|_bm)"ķ-m7-v_b]_Ѵb]_|;7bm|_;ru;bov_-r|;u|_;u;_-v0;;mruo]u;vvbm;v|-0Ѵbv_bm]-v|u1|u;-m7ruo1;vv=oubuv|-ঞomvѴb-bvomvĺm;)"v|-@7;v1ub0;7_o1ollmb|Ѵb-bvomv_-;|;m7;7|oor;u-|;b|_bm|_;m1b7;m|oll-m7v|u1|u;Ĺļ&v-ѲѲ|_-|Ѳb-bvombvhbm7o=r-u|o=|_;1oll-m7]uorĸ"o|_;m1b7;m|oll-m7;uŎŏ_-v|_;bm=oul-ࢼomoL1;u-m7v-=;|oL1;u--1_;7Ķub]_||o|_;ĸm7|_uo]_|_;bm=oul-ࢼomoL1;uĶ|_-|Ļv-Ѳo|o=ࢼl;v_;u;;rѲ]bm|_;Ѳb-bvomĸ"oĶ|_;Ļu;r-u|o=|_-|vl-ѲѲ;u]uorĶub]_|b|_|_;ĸ$_-|1oll-m7]uoro[;m_-vl;;ࢼm]v7ubm]|_;7-Ķ0||_;Ѳb-bvomĶ|_;bm=oul-ࢼomoL1;-m7v-=;|oL1;uu;rou|7bu;1|Ѳ|o|_;ĸ"oĶ|_-|]uorbv-Ѳ-vouhbm]|o];|_;u-m7];m;u-ѲѲu;vb7;bm|_;m1b7;m|oll-m7rov||o];|_;uĸ"oĶ|_-|bm=oul-ࢼombvhbm7o=Yobm]-Ѳlov|om-1omࢼm-Ѳ0-vbvĸĽ҂)""$ -;oum;u;1om|;7_bv;r;ub;m1;ouhbm]-v-1ollmb|Ѵb-bvom=oubѴѴoo;|bmƑƏƏƓĺ-bm]Ѵb;7bm|_-|1ollmb|=ouo;u-7;1-7;ķ -;-v-rruo-1_;70-]oo7=ub;m7ķ_o_-rr;m;7|o0;|_;m1b7;m|oll-m7;uom|_-|Cu;ķ|o-1|-v-Ѵb-bvom0;|;;m|_;$-m7|_;1ollmb|lou;0uo-7Ѵĺm|_bvuoѴ; -;-v-0Ѵ;|o1omm;1|)"Cu;C]_|;uvb|_|_;Ѵo1-Ѵbuv|-ঞom|oruob7;)"_;Ѵb1or|;u-11;vv|o|_;buu;v;u;|oblruo;-11;vv|o-|;uvou1;vĸ7b@v;|;mvbomvb|_Ѵo1-Ѵv_o;u;1om1;um;7-0o|ro|;mঞ-Ѵblr-1|v|oѴo1-Ѵ-|;u1ouv;vĸ-m7m;]oঞ-|;-11;vv|orub-|;Ѵ-m7-m7-vvo1b-|;7u;vou1;vĺm;)bѴ7Cu;L1;uvroh;|o|_bv-Ѵ;o=_-bm]-1ollmb|Ѵb-bvomķv-bm]Ĺļ$_-|7o;v-=;|_bm]v=ouvĸ;;rvvo|o=|uo0Ѳ;0hbm7o==oѲѲobm]_-||_-|Ѳo1-Ѳ1ollmb|oѲ7Ѳbh;|o_-rr;mom|_;]uom7ĸ|b|-Ѳvol-h;vvu;|_-|oul;vv-]bm]|o|_-|1ollmb|]uorbv-Ѳo|1Ѳ;-u;uĶĺ1ovb|Ļv1olbm]=uolom;o=|_;buomĸ$_ov;=oѲhv-u;om|_;|;-lĶ|_;Ļu;-||_;l;;ࢼm]vĶ-m7|_;1-m7;Ѳb;umb1;1Ѳ;-ul;vv-];v|o|_;1ollmb|-m7|_;1ollmb|hmov|_-|r;uvom-m7|uv|v|_-|r;uvomĸ"ob|0;m;C|vv0;1-v;;];|0;;u0bmĸm7;r;u=oulouor;u-ࢼomvom|_;]uom70;;u0;1-v;o=|_;bm=oul-ࢼom|_-|;Ļu;];࣌m]|_uo]_|_-|r;uvom|ovĶ-m7|_;1ollmb1-ࢼom0-1h|o|_;1ollmb|ĸĽ҂)""$ƐѶѵ ELEPHANT HILLՊŇՊ """ ! 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$ ķ)"$_bvr;uvom1oѴ7ro|;mঞ-ѴѴ0;vol;om;-Ѵu;-7ouhbm]bm|_;m-|u-Ѵu;vou1;7;r-u|l;m|ķ_obv1-ѴѴ;7rom-vm;;7;7ĺmo|_;u)")bѴ7Cu;L1;u-Ѵvov-b7_;-m|;71om|-1|bm=oul-ঞom0o|_=ouvol;om;|oļvr;-h|o-0o|Cu;om|_;Ѳ-m7v1-r;Ķb|1oѲ70;=ouru;;mࢼomĶru;v1ub0;70umvou|_;m-m|;7bѲ7Cu;vll;uĽ-v;ѴѴ-v=ou7;1bvbomŊl-h;uv|ovr;-h|o-0o|;-1-ঞomv-m7bѴ7Cu;r7-|;vĺo;;uķ-vo-mm;-llom7Ő"h;;|1_;v|m-|u-Ѵ!;vou1;vőmo|;7ĹļCu;Ѳb-bvom_ooѲ7_-;hmoѲ;7];o=lou;|_-mfv|-u1_-;oѲo]-m71Ѳ|u-Ѳ_;ub|-];u;vou1;vĸ"ol;0o7Ѳbh; om]m-1;_ohmov|_;1ollmb|Ķhmov|_;r;orѲ;Ķhmov|_;1-r-1b|-m7u;vou1;v|_-|-u;--bѲ-0Ѳ;Ķvo1-mtb1hѲ1omm;1|)bѲ7Cu;b|_u;vou1;v|_-|-u;Ѳo1-ѲѲ--bѲ-0Ѳ;Ķ-m7u;71;|_;u;Ѳb-m1;om]obm]o|vb7;-m71om|u-1ࢼm]r;orѲ;_o7omĻ|u;-ѲѲhmo|_;|;uu-bmĶ|obm1u;-v;|_;v;o=Ѳo1-ѲhmoѲ;7];ĸĽƐѶƕƐƑŇ !!$ "!!"$$"Ґ) ґ! $"bm1;|_;ѴƑƏƑƏl;;ঞm]7;v1ub0;7-0o;ķ|_;"!""_-v1olrbѴ;7r|o7-|;1om|-1|Ѵbv|v=ou-ѴѴl;l0;u1ollmbঞ;vŐ1olrubvbm]1om|-1|v=ou|_;1uu;m|_b;=ĸ0-m7-7lbmbv|u-|ouĸm-|u-Ѵu;vou1;l-m-];uĸ1Ѵ|u-Ѵ_;ub|-];l-m-];uĸ-m7;l;u];m1l-m-];l;m|1oou7bm-|ouķb=ru;v;m|őĺ ubou|o|_;ƑƏƑƐCu;v;-vomķvol;o=|_;v;h;1om|-1|v;u;ruob7;7|o|_;-lѴoorvbu;,om;ĺv7;v1ub0;7;-uѴb;uķ|_;Ѵo1-Ѵ-lѴoorvbu;,om;)bѴ7Cu;L1;u7b70ub;Ybm|uo71; om]m-1;|o|_;m1b7;m|oll-m7;u=ou|_;"r-uhv-h;Cu;ķ-m7Ѵb-bvom1om|u-1|v;u;tb1hѴ;v|-0Ѵbv_;70;|;;m)"-m7h;r;uvomm;Ѵ=uol"h;;|1_;v|mv1_-vbh;m7;uvom-m7 -uu;ѴѴ ;|;uvĺo;;uķ|_;m1b7;m|oll-m7;u7;v1ub0;7|_bvbmbঞ-Ѵr_om;1-ѴѴb|_ om]m-1;-vlou;-0o|ļ|ubm]|o];||ohmo_o-ѲѲ|_;rѲ-;uv;u;|_-|m;;7;7|o0;1ollmb1-ࢼm]b|_Ľu-|_;u|_-mbll;7b-|;Ѵ;v|-0Ѵbv_bm] om-v-Ѵb-bvom;l0;77;7b|_bm|_;$v|u1|u;ķ-m7b||ooh-ml0;uo=7-v0;=ou;|_;l;|=-1;Ŋ|oŊ=-1;-m7|_;1Ѵov;uouhbm]u;Ѵ-ঞomv_brv|-u|;7ĺm1om|u-v|ķ;bѴѴ;m7;uvomŋ|_;")!u-Ѵbu;";ub1;Cu;C]_|;u7;rѴo;7-vu-m1_-m-];uom Ѵ;r_-m|bѴѴŋ;lr_-vb;7|_;m;;7=ouѴb-bvomv|o0;-rrobm|;7om7-om;ķ-vvoom-v|_;$bv=oul;7Ĺļ)_-|m;;7v|o_-rr;mbv_;m-mm1b7;m|-m-];l;m|$;-lbvr||o];|_;uĶ|_;u;m;;7v|o0;-Ѳb-bvomoL1;u-rrobm|;7bm|o|_-|m1b7;m|-m-];l;m|$;-lĸ||_;robm|o=|_;=oul-ࢼomo=|_-|m1b7;m|-m-];l;m|$;-lĸo|0uo]_|bm7-vou;;houlom|_vѲ-|;uĸ|-||_;=oul-ࢼomo=-mm1b7;m|-m-];l;m|$;-lĸĽ;bѴѴ;=;Ѵ||_-|_-bm]-m;v|-0Ѵbv_;7buv|-ঞomvѴb-bvomruo]u-l-m7=oul-Ѵbbm]|_bvrovbঞom-v-1ou;1olrom;m|o=$voѴ7_b]_Ѵb]_||_;blrou|-m1;o=|_bvuoѴ;-m7o;u1ol;|_;_;vb|-m1;|_-|vol;Cu;C]_|;uvl-=;;Ѵ-0o|or;mѴ1oѴѴ-0ou-ঞm]b|_-m7|-hbm]bmr|=uolbuv|-ঞomvĺ;;m|om|o7;v1ub0;_o|_bvuoѴ;lb]_|0;v|u1|u;7-m7=m1ঞomĹļ$_;buuoѲ;v_oѲ70;7bu;1|Ѳb-bvomb|_|_;or;u-ࢼomvoL1;uĹ|Ļvru;;-v=ou|_;0b]ou]-mb-ࢼomv|ov-ub]_|Ķ;m;;7-mor;u-ࢼomvoL1;uĶ;m;;7-mbm1b7;m|1oll-m7;uĶ;m;;7-1orѲ;o=7;r|bm1b7;m|1om|uoѲѲ;uvĶ;m;;7or;u-ࢼomvĶѲo]bvࢼ1vĶl-rrbm]ĶCu;0;_-bou;r;u|vĶohmo-b-ࢼomr;uvomm;Ѳ-m7-ѲѲ|_-|ĸ";m7|_;lbm=uol-7b@;u;m|ruobm1;Ķ-7b@;u;m|v|-|;Ķ-7b@;u;m|1om|uĸ b@;u;m|m-ࢼomĸm7Ő|_ov;Cu;-];m1v|-@ő-u;|_;u;rubl-ubѲ|oruo|;1|Ѳb=;-m7v|u1|u;vĸ$_;_-;mob7;-_-|vo;;uo=|_;blrou|-m1;o=o|_;u-vr;1|vo=|_;1om|uvb7;Ĺ=vol;om;Ѳbh;bh;Őm7;uvomő1oѲ70;-rrobm|;7|o-mm1b7;m|-m-];l;m|$;-lĶ_;m;;7mĻ|0;|_;u;ƏƑ_ouv-7-ĸŐ;1oѲ71ol;őbm=ou-1orѲ;o=_ouvbm|_;loumbm]|o];|-_-m7Ѳ;om_-|_-7|-h;mrѲ-1;o;umb]_|Ķ-m7|_;m-1orѲ;o=_ouvbm|_;;;mbm]-[;u|_;b|1_bm]_ouĶ-m7|_;0b]Cu;umv7ubm]|_;7-|ov;;_-|o|_;u7-l-];_-7o11uu;7ĸm7h;;r-_;-7o=|_;Cu;Ķb|_=;;7bm]bm=oul-ࢼom0-1h|_uo]_|_;or;u-ࢼomvoL1;u|o|_;1u;vom|_;]uom7o=|_;blrou|-m1;o=v|u-|;]b1-u;-vĹ|_-|oѲ70;|_;uoѲ;o=-Ѳb-bvomoL1;uĸĽ"|u;m]|_;mbm]v1_-ruo]u-lb|_bm)"ķbm1Ѵ7bm];v|-0Ѵbv_bm]1Ѵ;-u;r;1|-ঞomvo=|_bvuoѴ;ķ-u;h;u;1oll;m7-ঞomv=uol|_;buv|-ঞomv$;1_mb1-Ѵollb;;ķ-m7o=|_bvu;rou|Őv;;Cm-Ѵu;1oll;m7-ঞomvőĺ$_ov;Cu;-];m1v|-@-u;|_;u;rubl-ubѲ|oruo|;1|Ѳb=;-m7v|u1|u;vĸ$_;_-;mob7;-_-|vo;;uo=|_;blrou|-m1;o=o|_;u-vr;1|vo=|_;1om|uvb7;ƐѶѶ ELEPHANT HILLՊŇՊ """ ! 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"! &$&!&!$_;ƑƏƐѶѲoo7-m7bu;!;b;u;1oll;m7;7|_-|ľbm1u;-v;|_;v;o=|u-7bঞom-Ѵ-m7ru;v1ub0;70umbm]-v-|ooѴ|ou;71;|_;ubvh-vvo1b-|;7b|_Ѵ-m7v1-r;-m7Ѵo1-ѴŊѴ;;Ѵ_--u7vķ-m7|ou;];m;u-|;;1ovv|;lvĿĺ$_bv1ol;v-lb7v|bm1u;-vbm]1-ѴѴv=uol=ou;v|v1b;mঞv|v-m7l-m-];uv|_uo]_o|;v|;umou|_l;ub1-|ou;v|ou;_bv|oub1-ѴCu;u;]bl;v|_-|_-;0;;m7bvur|;70Cu;vrru;vvbom-m7;1Ѵvbomo=m7b];mov0umbm]ķ-m7|ov;ru;v1ub0;7-m7l-m-];7bѴ7Cu;|ou;v|ou;;];|-ঞomr-;umv-m7;1ovv|;lruo1;vv;v|_-|1om=;u0o|_1Ѵbl-|;-m7bѴ7Cu;u;vbѴb;m1;ĺ+;|7;vrb|;-77bঞom-Ѵ=m7bm]ruob7;7=ouru;v1ub0;70umbm]vbm1;ƑƏƐѶ-m7o|_;u1_-m];vvll-ub;7-0o;ķlѴঞrѴ;0-uub;uvu;l-bmĺ-m]o;uml;m|-m7-];m1v|-@;1_o;7|_bv7;vbu;|oļ];|Cu;0-1hom|_;Ѵ-m7Ľ-m7|ol-m-];=oulѴঞrѴ;o0f;1ঞ;vv1_-vbѴ7Ѵb=;_-0b|-|ou=;Ѵvlbঞ]-ঞomĹļ)b|_bѲ7Cu;u;1o;uĶb|oѲ70;]u;-|b=;1-mŉmo|_-|;_-;|_bv0Ѳ-mh1-m-vĶto|;mto|;ŉv|-u|o;uĶb=;1-mr|oulbm7|ovol;o=|_ov;|_bm]v-m7u;1o;u|_;Ѳ-m7v1-r;|o-lou;m-|u-Ѳv|-|;ĸ||ol;m-|u-Ѳl;-mv_-bm]Cu;r-u|o=|_-|Ѳ-m7v1-r;ĸm7mo|m1om|uoѲѲ;7Ķ1-|-v|uor_b1Cu;Ķ0|;ѲѲl-m-];7Ķ;ѲѲ|_o]_|o|Cu;vom-r;ubo7b10-vbvvoo7omĻ|];||o|_-|v-l;v|-|;ĸĽ҄!&"" !"$$ķ!! ҄ $!ļu_--u7u;71ࢼomv-u;];࣌m]=-uĶ=-u|ooѲom]-r-u|ĸm7;Ļu;1_-m]bm]ou;];|-ࢼom_;u;Őbmv|u-Ѳb-ő0;1-v;o=Ѳ-1ho=0umbm]ĸm7vvr;1||_;v-l;bv_-rr;mbm]o;u|_;u;ĸm7|_-|Ļv_;u;Ķo|vb7;o==bu;v;-vomĶ|_;buv|-|bomr;orѲ;v_oѲ70;l-m-]bm]bѲ7=bu;vĶ|o-]u;-|;u0;m;C|o=_--u7u;71ࢼom0umbm]|oruo|;1||_;bu-vv;|vĸm7_;mv--vv;|vl;-m-vv-b70;=ou;Ķ-ѲѲo=|_;bu-vv;|vĸĽ҂ ( !"ķ")!&!! " !( m7b];movCu;v|;-u7v_brŐ-Ѵvou;=;uu;7|o-v|u-7bঞom-Ѵ0umbm]ou1Ѵ|u-Ѵ0umbm]ő_bv|oub1-ѴѴv_-r;7l-mo=Ľv;1ovv|;lv|_-|-u;mo|_;=o1vo=bѴ7Cu;u;1o;uouu;v|ou-ঞom-m7u;l-bmv-mblrou|-m|ru-1ঞ1;=oul-mbuv|-ঞomvĺѴ|u-Ѵ0umbm]bv7bvঞm1|=uol-];m1ŊѴ;7ru;v1ub0;7Cu;ķbmr-uঞ1Ѵ-ubm|;ulvo=|_;7b;uv;0umo0f;1ঞ;vo=1Ѵ|u-Ѵ0umbm]ĸ|;1_mbt;vv;7|o0umĸ_or-uঞ1br-|;vĸ-m7|_;1omm;1ঞom|o1Ѵ|u;-m7v|;-u7v_bruoѴ;vĺ!om]m-1;0umbm]-_bѲѲvb7;om"h;;|1_;v|mĻvu;v;u;ĸ _o|o1u;7b|ث-ub-mm;]m-1;bv|oub1-ѲѲou-m1;v|ouvv;7Cu;ĸom]-]oĸ$_;_-77b@;u;m|r;orѲ;|o|-h;1-u;o=|_-|Ķ_ov;uoѲ;v-m7u;vromvb0bѲb|-v|ov;0umv|ou;71;=;Ѳom|_;]uom7ĸ"oĶ;m;;u_-7|o=-1;7;-v|-ࢼm]Cu;vĶ=ou;v|Cu;vѲbh;|_-|Ĺ|_-|Ő0umő0;1-v;o=|_;-lom|o==;Ѳ|_-|Ļvom|_;]uom7ĸ$_-|-v|-h;m--=uolvĶ|_;ub]_||o0um-m7|u-7bࢼom-ѲѲv;Cu;|ou;71;|_;|_u;-|o==ou;v|Cu;vbmou-ࢼomĸ"o;_-7r;orѲ;|_-|]o-uom7;;uvrubm]ou;;u=-ѲѲ-m7;;ubm|;u|o7o0umvo=7b@;u;m|-u;-v-m7;;uo|_;u;-u-v-7b@;u;m|lom|-bmĸ b@;u;m|-u;-v=ou|_;v;0umbm]v-m7Ѳoohbm]-[;u|_;=ou;v|-m7|_-|_;Ѳr;7|_;bѲ7Ѳb=;-ѲvoĶ0ubm]vol;m;-m7=u;v_]u-vvou_-|;;u|_;Ļu;;-ࢼm]ĸubm]bm]0-1hvol;m;]uo|_ĶbѲѲov-m7v|@Ѳbh;|_-|ĸĽ ҄&!!", ,ķ " $ "$ 190 ELEPHANT HILLՊŇՊ """ ! oul;uhrbƕ!om]m-1;7;v1ub0;vCu;-v-ļ_;-Ѵ;uĽĸbm|_;Cuv|Ѵ;-7;uv_brl;;ঞm]bm1|o0;uƑƏƐƕķ_;v|u;vv;7|_;m;;7=ouѴ;]bvѴ-ঞ;1_-m];|o=-1bѴb|-|;m7b];movŊѴ;70umbm]-v-l-m-];l;m||ooѴĺ;o[;mu;1om|vv|oub;vo=ub7bm]|_;lom|-bmv-v-1_bѴ7b|__bv]u;-|Ŋ]u-m7=-|_;u 7-u7 m;-vķ_o-v|-vh;7b|_0umbm]bmlom|-bml;-7ov-m7-|=ou;v|;7];v|ou;m;]u-vvѴ-m7_-0b|-|=oum]Ѵ-|;=ou-];ķ;m_-m1;0;uur-|1_;v-m7h;;rl;-7ovor;mĺ!om1omঞm;v|o0um|_;l;-7ov-|_bvu-m1_-|"h;;|1_;v|mķbm;-uѴvrubm]fv|-[;u|_;vmo_-vl;Ѵ|;7ĺ;7;v1ub0;7|u-;ѴѴbm]rbm|_;lom|-bmvom;7--m7v;;bm]|_;vmoѴbm;ķ-m7|_bmhbm]ļĻo|_bvoѲ70;Ķb=_-7-l-|1_ub]_|moĻ77uorb|0;1-v;b|oѲ70umr|_;_bѲѲ-m7_b||_;vmoѲbm;-m7b|oѲ7]oo|Ļm7|_-|oѲ71u;-|;-0b]mb1;Cu;0u;-h7om|_;uo-7Ľĸl;uovo|_;u";1࣐r;l11ollmb|l;l0;uv_-;;r;uঞv;bmru;v1ub0;7-m71Ѵ|u-Ѵ0umbm]-m71omঞm;|o0umbm-m7-uom7|_;bu1ollmbঞ;vĹļѲo|o=|_; Ѳ7;uv|-Ѳh-0o|_o|_;v;7|o];|ub7o=|_;]u-vvѲ-m7bm|;u=-1;-u;-vĸ);vࢼѲѲ0umbm|_;vrubm]m7;u|_;1om|uoѲo=|_;1ollmb|Ķbmou]u-vv-m7;;u|_bm]ĸĽ҂"ķ"$") Ľ* $Ľ$ ( $! !$ļѲo|o=1ollmb|l;l0;uvĶ;vࢼѲѲ7o1om|uoѲѲ;70umvbm|_;1ollmb|Ķbmou-u7vĸѲo|o=r;orѲ;0um-ѲѲ|_;bu;;7v-uom7|_;_ov;v-m7vol;r;orѲ;_-;ruor;uࢼ;v|_;omĶѲ-m7|_-||_;0umĶ|ou;71;|_;=;Ѳom|_;buruor;u||o_;Ѳrruo|;1||_;bu_ov;_;mb|];|v|o|_;7uo]_|ࢼl;o=|_;;-u-m7_b]_ubvho==ou;v|Cu;vĸĽ҂&!!", ,ķ" $ "$ +;|7;vrb|;u;m;;7bm|;u;v|=uolCu;l-m-];l;m|-];m1b;vbm-m-7-bmru;v1ub0;70umbm]ķbm1u;-vbm]l;7b--;mঞom|oļm7b];movCu;Ľķ-m7|_;1olrѴ;ঞomo=vl-ѴѴŊv1-Ѵ;ourbѴo|1Ѵ|u-Ѵ0umruof;1|vķbuv|-ঞomv1omঞm;|o=-1;l-fou0-uub;uv|oblrѴ;l;mঞm]1Ѵ|u-ѴCu;o|vb7;o=u;v;u;Ѵ-m7vŐbĺ;ĺķomļuomĽѴ-m7bm|_;bu|;uub|oub;vőĺm;h;0-uub;ubv|_;1omঞm;7Ѵ-1ho=m7;uv|-m7bm]b|_bmCu;-];m1b;vo=|_;u;Ѵ-ঞomv_brv0;|;;mm7b];movr;orѴ;v-m7Cu;ķ-m7|_;7bvঞm1ঞomv0;|;;mru;v1ub0;7-m71Ѵ|u-Ѵ0umbm]ĺvu-7b|h;Ő)"ő-1hmoѴ;7];7ķļ;Ļu;Ŏ)"-m7buv|-ࢼomvĻCu;h;;r;uvŏ0o|_vbm]Cu;Ķ0|;_-;vѲb]_|Ѳ7b@;u;m|o0f;1ࢼ;vĽĺ)bѴ7Cu;ruo=;vvbom-ѴvĽ=o1vom-11u;7b|-ঞom-m7|u-bmbm]om_o|oC]_|-Cu;ķvr;1bC1|o1om|uoѴl;-vu;vķbv7bvঞm1|=uol|_;lou;_oѴbvঞ11ollmb|-m71Ѵ|u-ѴѴŊ;l0;77;7ru-1ঞ1;o=1Ѵ|u-Ѵ0umbm]ĺm;u;1oll;m7-ঞom|o0bѴ7|_bvl|-Ѵm7;uv|-m7bm]-m7ruolo|;v_-u;7Ѵ;-umbm]bv|o;r-m7-ruo]u-lo=1oѴѴ-0ou-ঞ;0umbm]ķfobm|ѴѴ;70bm|;u;v|;7buv|-ঞomv-m7)"Ĺļ);m;;7|o7;;Ѳor-ruo]u-lbm_;u;0|_;bmbv|uo=ou;v|vCu;C]_|;uvouh;u1Ѳov;Ѳb|_buv|-ࢼomvom1om|uoѲѲ;70umbm]ruo]u-lvbm|_;vrubm]Ķvo|_-||_;v|-u|ouhbm]b|_;-1_o|_;u-m7v|-u|hmobm];-1_o|_;uĹvo|_-||_;]vouh|o];|_;uĶrubou|o|_;Cu;v;-vomĶ-m7v|-u|0bѲ7bm]|_ov;Ѳ;;Ѳvo=|uv|Ķ|_ov;Ѳ;;Ѳvo=m7;uv|-m7bm]ĸm7b|v|-u|vv_-ubm]bm=oul-ࢼom0-1h-m7=ou|_0;1-v;buv|-ࢼomv]o|-m-=ѲѲo|o=bm=oul-ࢼom-m7hmoѲ;7];|_;1oѲ7v_-u;b|_|_;bu;;m|u;Ķ-v|_;Cu;1;m|u;_-v-=-bu0b|o=hmoѲ;7];-m7bm=oul-ࢼom|_;1oѲ7v_-u;b|_buv|-ࢼomvĸ|;m;;7|ov;;|_-|hbm7o=-ruo]u-l_-rr;mbm]ĸĽ҂ !"ķ" $ "$$&!! 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"!o0"1_;b|;uŐ)"ő=u|_;u_b]_Ѵb]_|;7om]obm]bvv;vb|_vloh;u;]Ѵ-ঞomv-m7v-=;|1om1;umvor;u-ঞm]bmbѴ7Ѵ-m7Ŋu0-mbm|;u=-1;-u;-vķou_;-=;ѴѴo-7vĺo;;uķ_;;m|om|o-7lb||_-|Ĺļ$_;bѲѲĻv|_;u;ĸ$_;u;Ļv-ѲѲ|_;v;o|_;u|_bm]v|_-|l-h;b|7bL1Ѳ||orѲѲo@|_;ub]_|;mࢼm]Ķ|_;ub]_|;-|_;u1om7bࢼomv-m7voomĸ||;m7|oCm7|_;u;Ļv-Ѳo|o=-u0b|u-u_u7Ѳ;v|_-|;v;-v;1v;v=uolࢼl;|oࢼl;|_-|;Ļu;|ubm]|o;Ѳblbm-|;ĸm7fv|v-;]o-];|o|-m77ob|ĸĽ191ƐƑŇ !!$ "!!"$$"Ґ) ґ! $ !$ $&$&! !$ bu;l-m-];l;m|-1ঞbঞ;vķbmr-uঞ1Ѵ-u|_ov;-vvo1b-|;7b|_bѴ7Cu;vrru;vvbomv1_-v1omv|u1ঞomo=Cu;]-u7vķ_-;|_;ro|;mঞ-Ѵ|o7bv|u0ou7-l-];-u1_-;oѴo]b1-Ѵ-m7o|_;u1Ѵ|u-Ѵ_;ub|-];-Ѵ;vom|_;Ѵ-m70-v;ĺml0;uo=Cm7bm]v-m7u;1oll;m7-ঞomvbm1Ѵ7;7bm|_bvu;rou|v;;h|o-77u;vv|_bvķ=ou;-lrѴ;|_;;v|-0Ѵbv_l;m|o=buv|-ঞomvѴb-bvomv-m7|_;v;o=buv|-ঞomvl;l0;uv-m7v|-@|o-vvbv|b|_Ѵbm;Ѵo1-ঞm]7ubm]-bѴ7Cu;ĺ ;|-bѴ;7u;1oll;m7-ঞomv-m7vrrouঞm]u;vou1;v;u;ruob7;7|o)"bmƑƏƐƕ|o-77u;vv|_bv;u1_-ѴѴ;m];ĺ$_;buv|-ࢼomv -|-vv;l0Ѳ uof;1|l;mঞom;7;-uѴb;uŋ-1oѴѴ-0ou-ঞ;ruof;1|0;|;;m ""-m7)"ķb|_bmr|=uol ķ;o-m7o|_;u]o;uml;m|u;ru;v;m|-ঞ;vŋv0lb;7b|vCm-Ѵu;rou|Ő1oŊ-|_ou;70o-mm;-llom7őbmrubѴƑƏƐƕ|ob7;mঞ=|_;u-m];o=-u;-vbm_b1_buv|-ঞomvľ-Ѵ;v-m7bm|;u;v|vl-0;-@;1|;7bm|_;1ouv;o=rѴ-mmbm]=ou-m7l-m-]bm]bѴ7Ѵ-m7Cu;vbmĿĺ$_bvruof;1|b7;mঞC;7u;Ѵ;-m|7-|-v;|vŐ;ĺ]ĺķ-u1_-;oѴo]b1-Ѵvb|;vķ_;ub|-];|u-bѴvķbuv|-ঞomv-u;-vo=bm|;u;v|ő|ovrrou|Cu;-m7;l;u];m1l-m-];l;m|u;vromv;ĸ7;v1ub0;vvr;1bC1l;-vu;v-m7-1ঞom-0Ѵ;u;1oll;m7-ঞomv=ou)"|o0;;ul-m-];=oum7b];mov1Ѵ|u-Ѵ_;ub|-];ĸ-m71u;-|;7)"|u-bmbm]lo7Ѵ;v-m7o|_;u|ooѴvŐ;ĺ]ĺķ1_-m1;Cm7ruo|o1oѴvő|olbঞ]-|;blr-1|vĺ+;|o-mm;-llom77;v1ub0;7_o|_bvu;rou|-vm;;u=oul-ѴѴ-1hmoѴ;7];70)"ķ-m7|_-||_;u;1oll;m7-ঞomv-m7u;vou1;v7;;Ѵor;7;u;m;;ublrѴ;l;m|;7ĺ$_;mķbmƑƏƑƏķ|_;"!""0;1-l;--u;o=-m;)"ŊѴ;7ruof;1|ļѴ|u-ѴѴ";mvbঞ;"b|;v uo|;1ঞomĹ ;;Ѵorl;m|o=$u-bmbm] uo]u-l-m7"|-m7-u7r;u-ঞm]b7;Ѵbm;vĽĺ$_bvruof;1|-blv|oľ7;;Ѵor|u-bmbm]-m7or;u-ঞm]ruo1;7u;v=ou1u;v|o0;-0Ѵ;|ob7;mঞ=-m7ruo|;1|1Ѵ|u-ѴѴv;mvbঞ;vb|;vĿ-m7bv7;v1ub0;7-v-ľCul-1ঞom|o-u7vu;1om1bѴb-ঞom-m70bѴ7bm]|uv|b|_buv|-ঞomvĿĺ)_bѴ;-mbm|;um-Ѵ)"ruof;1|7o1l;m|mo|;v|_-||_;u;-vľ]b7-m1;7;;Ѵor;7bmƑƏƐƕĿķ|_;u;-v-v|uom]v;mv;o==uv|u-ঞom-||_;buv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;|_-||_bvm;ruof;1|-v7rѴb1-ঞm]oub]moubm]ru;bovouh-m7ķlou;vb]mbC1-m|Ѵķ-vmo|;m]-]bm]b|_buv|-ঞomv=uol|_;o|v;|ĺuol|_;r;uvr;1ঞ;o=";1࣐r;l11ollmbঞ;vķ|_bvomѴv;u;v|o=u|_;u;uo7;|uv|-m7-]-bmvr;-hv|o-v|Ѵ7b@;u;m|;r;1|-ঞomv-v|o_-|u;vr;1Ѵ-m7-7;t-|;ļ;m]-];l;m|Ľ;m|-bѴvĺvom;";1࣐r;l1v|-@v-b7ķļruof;1|v|_-|7omĻ|bmoѲ;buv|-ࢼomv=uol|_;];|ň]o7omĻ|ouhĽĸ"rrouঞm]buv|-ঞomvŊѴ;7v|;-u7v_bro=1Ѵ|u-Ѵ_;ub|-];ķbm1Ѵ7bm]|_uo]_|-hbm]om;uv_bro=1Ѵ|u-Ѵ_;ub|-];lomb|oubm]ĸruoloঞm]|u-bmbm]-m7-]u;-|;um7;uv|-m7bm]o=v|-||ouo0Ѵb]-ঞomvĸ-m7;mvubm]buv|-ঞombmoѴ;l;m|-m7Ѵ;-7;uv_brbm-mbmbঞ-ঞ;vu;Ѵ-ঞm]|o|_;bu1Ѵ|u-Ѵ_;ub|-];ķu;l-bmh;ruboubঞ;vlobm]=ou-u7ĺ _o|o1u;7b|ثo-mm;-llom7ń"h;;|1_;v|m-|u-Ѳ!;vou1;vƐƑՊՔՔ Ք + "ƐƑĺƐՊ v|-0Ѵbv_bm]ľm7b];mov ;orѴ;v-v|u;r-u|m;uv-m7Ѵ;-7;uvbm;l;u];m1l-m-];l;m|Ŀu;tbu;vu;1o]mbbm]-m7v|u;m]|_;mbm]|_;7b;uv;1-r-1bঞ;v|_-|;bv|b|_bmbuv|-ঞom1ollmbঞ;v-m7vrrouঞm]buv|-ঞomvĽѴ;-7;uv_brbm;l;u];m1l-m-];l;m|-m7u;vromv;ruo1;vv;vĺƐƑĺƑՊ$_;u;bv-_;vb|-m1;b|_bm)";;1ঞ;|o;rѴb1b|Ѵ7bu;1|m1b7;m|oll-m7;uvouo|_;uor;u-ঞom-Ѵv|-@|oঞѴb;1ollmb|Ѵb-bvomvĸ7b@;u;m|Ѵ;;Ѵvo=bѴѴbm]m;vvo=m1b7;m|oll-m7;uvouo|_;u)"v|-@|o-1ঞ;Ѵ1oѴѴ-0ou-|;b|_Ѵo1-ѴѴb-bvomvĸ-m77b@;u;m|b;vom|_;uoѴ;o=-Ѵb-bvomoL1;uŐbm=oul-ঞomv_-ubm]vĺbm=oulbm]7;1bvbomŊl-hbm]őĺƐƑĺƒՊ uboubঞ;v=ou";1࣐r;l11ollmbঞ;vbm1Ѵ7;ĹǊ 0bѴ7bm];l;u];m1l-m-];l;m|Cu;C]_ঞm]1-r-1b|Ő|u-bmbm]-m7u;vou1;vķbm1Ѵ7bm];l;u];m1l-m-];l;m|v|;-u7v_broL1;vőĸǊ vrrouঞm]buv|-ঞombmoѴ;l;m|bm-1ঞbঞ;vv1_-vļѴbm;Ѵo1-ঞm]ĽŐbm=oulbm]_;u;Cu;]-u7vbѴѴ0;1omv|u1|;7őbmou7;u|oruo|;1|-u1_-;oѴo]b1-Ѵķ1Ѵ|u-Ѵ_;ub|-];-m7o|_;u-Ѵ;vom|_;Ѵ-m70-v;ĸǊ v|u;m]|_;mbm]|_;uoѴ;o=buv|-ঞomѴb-bvomoL1;uvĸǊ ruoloঞm]1oѴѴ-0ou-ঞombmru;v1ub0;7ņ1Ѵ|u-Ѵ0umbm]ĸ-m7Ǌ ;mvubm]buv|-ঞombmoѴ;l;m|-m7Ѵ;-7;uv_brbml-m-]bm]|_;ruo|;1ঞm]|_;bu1Ѵ|u-Ѵ_;ub|-];ĺ _o|o1u;7b|ثo-mm;-llom7ń"h;;|1_;v|m-|u-Ѳ!;vou1;v194 ELEPHANT HILLՊŇՊ """ ! CHAPTER 13ļ;-Ѵbm]|_;Ѵ-m7-m70ubm]bm]our;orѴ;together’: Visions for restoration and v|;-u7v_brbm";1;r;l1িѴ଒ ecwļ Ľ!!$ ! ( !+ĵm|_;;-uvvbm1; Ѵ;r_-m|bѴѴķ|_;fobm|ruo1;vv=oubѴ7Cu;u;1o;u_-v0;;mb7;Ѵruolo|;7-v-ļlo7;ѴĽ=ou]o;uml;m|Ŋ|oŊ]o;uml;m|1oѴѴ-0ou-ঞomŐr-uঞ1Ѵ-uѴbm|_;1om|;|o=7bv-v|;uu;1o;uőĹ=uoll;7b-1o;u-];-m7ruobm1b-Ѵ]o;uml;m|7bv1ouv;|o"!""=m7bm]-rrѴb1-ঞomv-m7ruof;1|0ub;=v|_-|-bl|o7;lomv|u-|;|_;v|uom]u;Ѵ-ঞomv_brv-m7-Ѵ;o=";1࣐r;l1Ѵ;7u;1o;u-m7u;v|ou-ঞomĺ||_;ঞl;o=ubঞm]|_bvu;rou|ķ";1࣐r;l1Ѵ;-7;uv_br-m7v|-@ķ-m7|_;ruobm1b-Ѵ]o;uml;m|ķ-u;|umbm]0-1h|o Ѵ;r_-m|bѴѴ|obm=oulu;1o;u;@ou|v=uol|_;ƑƏƑƐbѴ7Cu;vĺo;;uķ|_uo]_o|oubm|;ub;v-m7|_uo]_vbমm]bmoml;;ঞm]vo=|_;buv|-ঞomv$;1_mb1-Ѵollb;;ķb|0;1-l;1Ѵ;-u|_-|b;vom|_bvļlo7;ѴĽŋ_-|b|bvķ-m7_o;ѴѴb|_-v0;;m-rrѴb;7ŋ;u;-m|_bm]0|1omvbv|;m|ĺ&mvurubvbm]ѴķlѴঞrѴ;ruobm1b-Ѵv|-@vroh;o=|_; Ѵ;r_-m|bѴѴfobm|u;1o;uruo1;vv-v7;lomv|u-ঞomo=]o;uml;m|Ľv1ollb|l;m||ou;1om1bѴb-ঞom-m7bѴѴbm]m;vv|oouh1oѴѴ-0ou-ঞ;Ѵb|_buv|-ঞomvĹļ|_bmhb|Ļv0;;m-|u;7;lomv|u-ࢼomo=ou1ollb|l;m||o& ! 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"ņ$ ļ);-m||o0;-0Ѳ;|oob1;ou1om1;umvĹŐ-m7őm7;uv|-m7|_bvhbm7o=ruo1;vv;mo]_|ohmo|_-|b=|_;u;Ļv-m_;u;|_-|1-mvr;-hor;mѲĶb|Ļvb|_|_;"| b|Ļvb|_|_;"!""Ķb|Ļvb|_]uorv|_-|-u;-1|-ѲѲ=o1vv;7om|_;buv|-ࢼomvr;uvr;1ࢼ;ĶѲ;-7bm]|_;v;|r;vo=;@ou|v|oblruo;ouu;vromv;|o;l;u];m1b;vom|_;Ѳ-m7ĸĽ҂& $ķ!$" $$ !ķ"$") Ľ* $Ľ$ !"$$$_uo]_|_;"!""ķr-uঞ1br-ঞm]";1࣐r;l11ollmbঞ;v_-;0;;m-0Ѵ;|o1oѴѴ;1ঞ;Ѵ-7o1-|;=oubvv;vb|_|_;ruobm1b-Ѵ]o;uml;m|-m7=ou;v|Ѵb1;mv;;vķv1_-vruo|;1ঞm]-|;uu;vou1;v=uolbm7v|ub-Ѵ;|u-1ঞomĸ7;;Ѵorbm]rubm1brѴ;vouv|-m7-u7v=oubm=oul-ঞom|o0;ruob7;7bm7;;Ѵorl;m|u;=;uu-Ѵvĸ-m7-vv;uঞm]vo;u;b]m|o;u1Ѵ|u-Ѵ_;ub|-];lomb|oubm]-m7l-m-];l;m|ĺb;m|_;v11;vv;vbm0ubm]bm]|o];|_;u7b;uv;";1࣐r;l11ollmbঞ;v_o-u;-LѴb-|;7b|_7b@;u;m|]o;um-m1;ou]o;uml;m|Ŋ|oŊ]o;uml;m||-0Ѵ;vŐ;ĺ]ĺķ"| ķ"$ķ "őķ|_;"!""bvv;;hbm]|o;r-m7l;l0;uv_br|o-ѴѴƐƕ";1࣐r;l11ollmbঞ;v-m7;v|-0Ѵbv_-ļmomŊroѴbঞ1-ѴĽŐbĺ;ĺķor;u-ঞom-Ѵ=o1vv;7ő";1࣐r;l1-|u-Ѵ!;vou1;o-u7ĺ$_;"!""-Ѵvo1omঞm;v|or-u|m;ub|_!! -v;ѴѴ-vmo|Ŋ=ouŊruoC|ou]-mb-ঞomvbm1Ѵ7bm]|_;)ouѴ7)bѴ7Ѵb=;m7-m-7-|o-11;vv=m7bm]-m7orrou|mbঞ;v=oulomb|oubm]Ő;ĺ]ĺķb|_bm|_;! ruo]u-lķbѴ7Ѵb=;lomb|oubm]ő-m7|oruolo|;buv|-ঞombmoѴ;l;m|bmѴ-m7Ŋ0-v;7u;v;-u1_ruof;1|vb|_bm|_;bu|;uub|oub;vĺuu;m|-m7ruorov;7ruof;1|vbm1Ѵ7;Ĺ Ǌ Ѵ;r_-m|bѴѴbѴ7Cu;ubr-ub-mu;v|ou-ঞomruof;1|ĹŪƑĺѵlbѴѴbomo;uƔ;-uvķ=m7;70|_;"-Ѵlom!;v|ou-ঞom-m7mmo-ঞom uo]u-lķ|ou;v|ou;ubr-ub-m;];|-ঞom-m7lomb|ou-|;ut-Ѵb||_uo]_o||_; Ѵ;r_-m|bѴѴbѴ7Cu;b|_|_;-blo=ruo|;1ঞm]v-Ѵlom_-0b|-|v-m7rorѴ-ঞomv Ǌ bmŊv|u;-lu;v|ou-ঞomo=h;-u;-vo=|_;om-r-u|;!b;u|oruo|;1|v-Ѵlom_-0b|-|v-m7lbঞ]-|;blr-1|vo=;uovbom-m7Yoo7bm]ƐƖѶ ELEPHANT HILLՊŇՊ """ ! Ǌ 7;;Ѵorbm]-m7blrѴ;l;mঞm]--ঞomŊb7;";1࣐r;l11Ѵ|u-Ѵ_;ub|-];lomb|oubm]ruo|o1oѴ Ǌ 7;;Ѵorbm]-";1࣐r;l1-ঞom-|;u7;1Ѵ-u-ঞom|o-vv;u|";1࣐r;l1ub]_|v-m7vo;u;b]m|o;u|_;-|;uvo=";1;r;l1িѴ଒ ;1o;;uķ|_;"!""_-v=-1;7vblbѴ-u1_-ѴѴ;m];v|o|_; Ѵ;r_-m|bѴѴruo1;vvķbmr-uঞ1Ѵ-uu;Ѵ-ঞm]|o;v|-0Ѵbv_bm]|uv|ĸ7;;Ѵorbm]1Ѵ;-u]o;um-m1;v|u1|u;v-m7ruo1;vv;vĸ1-r-1b|-m7=m7bm]1omv|u-bm|vĸ-m7Ѵ-1ho=1Ѵ;-ul-m7-|;oubvbomĺ ;vrb|;0;bm]ruorov;7-m7;m7ouv;70|_;ķ-m77bv1vv;7-||_;$ķ|_;u;-vbmbঞ-ѴѴ-v;mv;o=7bv|uv|-m7-_;vb|-m1=uol";1࣐r;l1v|-@bm|_;"!""rѴ-bm]-1oou7bm-ঞm]uoѴ;bmbѴ7Cu;u;1o;uouķbmr-uঞ1Ѵ-uķv;;hbm]=u|_;u=m7bm]-m7ruof;1|orrou|mbঞ;vom0;_-Ѵ=o=|_;l;l0;u1ollmbঞ;vĺ$_bv-vbmr-u|7ub;m0-Ѵ-1ho=1Ѵ-ub|u;]-u7bm]"!""Ľv]o;um-m1;v|u1|u;Őoulou;-11u-|;Ѵķ-Ѵ-1ho=1Ѵ;-u]o;um-m1;v|u1|u;ou7;1bvbomŊl-hbm]ruo1;vv;vő-m7-r;u1;rঞom|_-|7;1bvbomv;u;0;bm]bmY;m1;70;|;um-ѴŐ;ĺ]ĺķ]o;uml;m|ourub-|;v;1|ouő-1|ouvĺv|_;l;|Ѵ;vv-m7Ѵ;vv=u;t;m|Ѵ0||_;buv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;1omঞm;7b|vlom|_Ѵl;;ঞm]vŐ=-1bѴb|-|;70m]b;-m;o=|_;"!""őķ|_;u;-v-Ѵvo-]uobm]7bv1omm;1|0;|;;m|_;Ѵ;-7;uv_br-m7|;1_mb1-ѴѴ;;Ѵv|_-|u;bm=ou1;7|_;v;1om1;umvu;Ѵ-ঞm]|o"!""Ľv7;1bvbom-|_oub|oul-m7-|;ĺvb|_ Ѵ;r_-m|bѴѴķ|_;u;_-v-Ѵvo0;;m-mom]obm]1_-ѴѴ;m];o=m7;uv|-m7bm]_o|_;"!""ķ-v-ļ|;1_mb1-ѴĽouļor;u-ঞom-ѴĽou]-mb-ঞomķ1-mvrrou|-m7ouhb|__b]_;uѴ;;Ѵ]o;uml;m|Ŋ|oŊ]o;uml;m||-0Ѵ;vv1_-v|_; ;Ѵlझm|;";1࣐r;l1 ou";1࣐r;l1|ub0-Ѵ1om1bѴvĺbm-ѴѴķ|_;bvv;vo=1-r-1b|-m7vv|-bm-0Ѵ;=m7bm]m7;urbml-mo=|_;v;1om1;umvĺ)_bѴ;|_;"!""_-v0;;mv11;vv=Ѵbm-11;vvbm]=m7bm]=ou";1࣐r;l11ollmbঞ;v-m7ruof;1|vķ|_;u;bvo[;mѴblb|;71-r-1b|b|_bm1ollmbঞ;v|ol-m-];|_;v;ruof;1|vouvv|-bmr-uঞ1br-ঞombm|_;$;1_mb1-Ѵ$-0Ѵ;ĺ-r-1b|bvv;v-u;mѴbh;Ѵ|o0;u;voѴ;7b|_o|vv|-bm-0Ѵ;-m7Ѵom]Ŋ|;ul=m7bm]-m7bm;v|l;m|bm1-r-1b|0bѴ7bm]-m7ruo=;vvbom-Ѵ7;;Ѵorl;m|ķbmrѴ-1;o=ruof;1|Ŋ0-v;7=m7bm]ķ-7_o1|u-bmbm]ķ-m7ruof;1|r-uঞ1br-ঞomѴ-u];Ѵ1omCm;7|oC;Ѵ7ouhĺ!;1o]mbbm]|_;v;bm|;um-Ѵ1_-ѴѴ;m];v-m7|_;ru;vvbm]1_-ѴѴ;m];vo=1Ѵbl-|;1_-m];-m7om]obm];1oѴo]b1-Ѵ7;]u-7-ঞomķ|_;"!""bvmov;;hbm]|o0bѴ7omb|vv|u;m]|_vŋb|vv|uom]ouhbm]u;Ѵ-ঞomv_brv0;|;;m1ollmbঞ;v-m7|_;ruobm1b-Ѵ]o;uml;m|ķ=o1vom1ollmb|Ŋ1ollmb|hmoѴ;7];v_-ubm]-m71-r-1b|0bѴ7bm]ķ|;1_mb1-Ѵ;r;uঞv;-m7vrrou|ķ-m7=om7-ঞombmѴ-m7Ŋ0-v;7ķļ0oo|vom|_;]uom7Ľu;v|ou-ঞom-m7u;1o;uŋ|o1Ѵ-ub=b|v]o;um-m1;-m7bvbomĺ|-v|u-|;]b1rѴ-mmbm]-m7bvbombm]7-bm;-uѴƑƏƑƐķѴ;-7;uv_br-m7v|-@=uoll;l0;u1ollmbঞ;v1-l;|o];|_;u|o7;Cm;-bvbomķl-m7-|;-m77bu;1ঞom=ou|_;ou]-mb-ঞomlobm]=ou-u7ĺ$_;mķomѴ-=;lom|_vѴ-|;uķv@;u;7-mo|_;uvb]mbC1-m|bѴ7Cu;v;-vomĺ$_;"!""bvvrrouঞm]-ml0;uo=b|vl;l0;u1ollmbঞ;v-v|_;om1;-]-bmv|-u||om-b]-|;|_;ruo1;vvo=1oѴѴ-0ou-ঞ;bѴ7Cu;u;1o;uĺv-mou]-mb-ঞom|_-|;l;u];7=uol-bѴ7Cu;u;1o;uruo1;vvķ-m7|_-|bv]uom7;7bmvrrouঞm]1oѴѴ-0ou-ঞom0;|;;mbuv|-ঞomv-m7|_;ruobm1b-Ѵ]o;uml;m|om|_;l-m-vr;1|vo=u;1o;uķ|_;"!""bv;ѴѴrѴ-1;7|ovrrou|u;1o;u;@ou|vĺ$_bvbvr-uঞ1Ѵ-uѴ|_;1-v;bmƑƏƑƐķ_;m|_;l-foub|o=Ѵ-u];bѴ7Cu;v-]-bmo11uu;7b|_bm|_;|;uub|oub;vo="!""l;l0;u1ollmbঞ;vĺ$_bvvrrou|l-1ol;bm|_;=oulo=1oou7bm-ঞm]]o;uml;m|Ŋ|oŊ]o;uml;m|;m]-];l;m|Ő;b|_;u-v-1;m|u-ѴrѴ-oulouvrrouঞm];bvঞm]]o;um-m1;ouƑ|-0Ѵ;vőķv_-ubm]u;vou1;v7;;Ѵor;77ubm] Ѵ;r_-m|bѴѴu;1o;uķruob7bm]]b7-m1;|o";1࣐r;l11ollmbঞ;vŐ;ĺ]ĺķ_b]_Ѵb]_ঞm]orrou|mbঞ;v-m71_-ѴѴ;m];v=our-uঞ1br-ঞomőou=-1bѴb|-ঞm]1oѴѴ-0ou-ঞ;lomb|oubm]-m7omŊ]uom7u;v|ou-ঞomĺ199ƐƒŇ(""!! 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" b;m|_;;|;mvb;blr-1|vo=|_;ƑƏƑƐbѴ7Cu;v;-vomom-m-Ѵu;-7_b]_Ѵblr-1|;7Ѵ-m7v1-r;ķb|is more important than ever to ensure a coordinated and landscape-level approach to recovery that ;|;m7v0;om7v_ou|Ŋ|;ul]o-Ѵvo=u;_-0bѴb|-ঞom |oѴom];uŊ|;ul]o-Ѵvo=";1࣐r;l1ŊѴ;7v|;-u7v_br-m7u;v|ou-ঞombm|_;buCu;Ŋ-7-r|;7-m7 Cu;Ŋ-@;1|;7|;uub|oub;vĺm7b];movŊѴ;7u;_-0bѴb|-ঞomķu;1o;u-m7u;v|ou-ঞom-u;-ѴѴv|;rv-Ѵom]|_bvr-|_-o=u;1o;ubm]";1;r;l1িѴĽ;1ĸo=u;1o;ubm]=uollou;|_-mfv||_;v;Cu;vĺ)-Ѵhbm]om|oѴ;]vĹ";1࣐r;l1ŊѴ;7restoration and stewardship in fire-adapted territories|-u;1;m|v|u-|;]b1rѴ-mmbm]-m7bvbombm]7-ķ"!""Ѵ;-7;uv_brŐ;Ѵ;1|;7hhrbƕőu;-Lul;7|_;"!""Ľvl-m7-|;o=1omঞmbm]|o-7-m1;u;v|ou-ঞomb|_bm";1;r;l1িѴ଒ ;1ķ0o|_b|_bm-m70;om7|_; Ѵ;r_-m|bѴѴbѴ7Cu;-u;-ĺ$_bvl-m7-|;bvm7;urbmm;70h;rubm1brѴ;vo=mb|-m71oѴѴ-0ou-ঞomŐbm1Ѵ7bm]ruoloঞm]1oѴѴ-0ou-ঞomb|_bm|_;";1࣐r;l1-ঞomőĸu;vbѴb;m1;ķu;v|ou-ঞom-m7u;b|-Ѵb-ঞomĸ-7o1-1-m7v|;-u7v_brĸ|uv|ĸ-m7ļ-Ѵhbm]om|oѴ;]vĽĹ|_;om;Ѵ;]o=m7b];movhmoѴ;7];-m7v1b;m1;ķ|_;o|_;uo=;v|;umv1b;m1;ķ]b7;70-";1࣐r;l1ouѴ7b;-m7v|;-u7v_br;|_b1ĺ$_;v;rubm1brѴ;v0bѴ7om|_ov;7;;Ѵor;70|_;"!""buv|-ঞomv$;1_mb1-Ѵ$-0Ѵ;=ou-7-m1bm]1oѴѴ-0ou-ঞ;v|;-u7v_br-m7u;v|ou-ঞomķ_b1_vblbѴ-uѴbm1Ѵ7;7ļ-Ѵhbm]om|oѴ;]vĽĸ-1ollmb|Ŋ7ub;m-m7-ঞomŊ0-v;7-rruo-1_ĸruoloঞm]=ѴѴbmoѴ;l;m|o=buv|-ঞomvbm-1uovv-ѴѴ-u;-vo=Ѵ-m7-m7u;vou1;l-m-];l;m|ĸv|u;m]|_;mbm]-m7v_-ubm]1-r-1bঞ;vĸbm|;u1omm;1ঞomv0;|;;m1Ѵ|u-Ѵ_;ub|-];-m7-ѴѴ-vr;1|vo=Ѵ-m7v|;-u7v_brĸ-m7=ov|;ubm]Ѵ-m7v1-r;u;vbѴb;m1;ĺm;r-m7bm]|_bvl-m7-|;-m7-1_b;bm]|_;o;u-u1_bm]]o-Ѵvo=ruoloঞm]m-ঞom_oo7-m7|_;vv|-bm-0Ѵ;l-m-];l;m|-m7u;b|-Ѵb-ঞomo=";1;r;l1িѴ଒ ;1ķ|_;"!""bvv;;hbm]|o;r-m7b|vl;l0;uv_br|_uo]_|_;1u;-ঞomo=-ļ";1࣐r;l1-|u-Ѵ!;vou1;o-u7Ľĺ$_bv0o-u7oѴ70ubm]|o];|_;u";1࣐r;l1m-|u-Ѵu;vou1;-m71Ѵ|u-Ѵ_;ub|-];v|-@|ov_-u;hmoѴ;7];-m70;v|ru-1ঞ1;v-m7v|u;m]|_;m|_;mb|;7ob1;|o-7o1-|;=ou";1࣐r;l1Ѵ;-7;uv_brbmѴ-m7-m7Cu;v|;-u7v_brĺ$_;v;]o-Ѵv-m7]b7bm]rubm1brѴ;v=ou|_;"!""1oѴ70;v;;m-v-m;r-mvbomo=|_;oub]bm-Ѵl-m7-|;o=vrrouঞm]|_;u;1o;uo= Ѵ;r_-m|bѴѴĺ"blbѴ-uѴķu;1;m|"!""ruof;1|v-m7ruorov-Ѵv_-;;m1olr-vv;7-7b;uvb|o=]o-Ѵvu-m]bm]=uol0bѴ7bm]|_;1-r-1b|o=";1࣐r;l1|;uub|oub-Ѵr-|uoѴ|oruoloঞm]u;vou1;uo-77;-1ঞ-ঞom|oCv_-m7bѴ7Ѵb=;_-0b|-|u;v|ou-ঞomĺo;;uķ-v";1࣐r;l1hhrbƕo|Ѵbm;7bm|_;buѴ;;u|o u;lb;uou]-mķbѴ7Cu;u;1o;u-v-Ѳ-v-0o|vrrouঞm]";1࣐r;l1Ѵ;-7;uv_brbm|_;u;v|ou-ঞomo=|_;bu|;uub|ouĹmo|fv|bmoѴ;l;m|bmv_ou||;ulu;_-0bѴb|-ঞomķ0|Ѵ;-7;uv_brbm|_;Ѵom]Ŋ|;ull-m-];l;m|-m7u;];m;u-ঞomo=|_bvѴ-m7bm|_;7;1-7;v|o1ol;ĺ Ѵ;r_-m|bѴѴ-vfv||_;Cuv|v|;rĸ=uol7;-v|-ঞom1-l;-morrou|mb||oruolo|;a new way of working together to advance |_;]u;-|;u1_-m];v|_-|m;;7|o0;l-7;ĺolbm]0-1h|o|_;ou7vo=hrbƕ!-m -Ĺļ);-m|1om|uoѲ-m7u;vou1;v|o7ob|ub]_|Ķ-m7mo|fv||_;o|1ol;0-v;7Ķ0||_;b7;mࢼ||_-|1ol;vb|_7obm]|_-|ouhĶ|_;vhbѲѲvĶ|_;-|_-|b|_;Ѳrvr;orѲ;|oѲb;Ķ-m7u;0bѲ7_o;-u;-m7ouu;Ѳ-ࢼomv_br|o|_;Ѳ-m7ĸĽoohbm]=ou-u7|o|_;;moulb|-m7vb]mbC1-m1;o=|_;1_-ѴѴ;m];v;=-1;ŋo=u;1o;ubm]|_;Ѵ-m7-m71ollmbঞ;v-[;u-mo|_;ubѴ7Cu;v;-vomķo=lbঞ]-ঞm]-m7-7-rঞm]|o1Ѵbl-|;1_-m];ķo=l;-mbm]=ѴѴblrѴ;l;mঞm]& ! ŋb|bvou_or;|_-||_bvu;rou|o@;uvvol;bmvb]_|vbm|o--=ou-u7ĺlb7v||_;Ѵ;vvomv7;v1ub0;7_;u;ŋ|_;v11;vv;vķv|u;m]|_v-m7r;uvbv|;m|1_-ѴѴ;m];vŋom;|_bm]bv1Ѵ;-uĹbuv|-ঞomvm;;7|o0;-||_;=ou;=uom|o=ŐbѴ7őCu;l-m-];l;m|=uol7-om;ĺ200 ELEPHANT HILLՊŇՊ """ ! m_b]_Ѵb]_ঞm]|_;bm1u;7b0Ѵ;v|u;m]|_v-m71-r-1bঞ;vb|_bmm7b];mov1ollmbঞ;vĸ|_;r;uvbv|;m|1_-ѴѴ;m];v=-1;70m7b];mov1ollmbঞ;vbm;mvubm];t-Ѵr-u|m;uv_brv-m7Ѵ;-7;uv_brbmŐbѴ7őCu;l-m-];l;m|ķ-m7r_oѴ7bm]|_;buuoѴ;v-m7ub]_|v-v7;1bvbomŊl-h;uvb|_bm|_;bu|;uub|oub;vĸ-v;ѴѴ-vh;Cm7bm]vķrubm1brѴ;v-m7u;1oll;m7-ঞomvķ|_bvu;rou|v_ov|_;1ubঞ1-ѴuoѴ;|_-|m7b];movr;orѴ;v1-m-m7v_oѴ7rѴ-bmѴ;-7bm]|_;ouh o=u;1o;ubm]-m7u;v|oubm]|_;bu|;uub|oub;vĺ Ѵ;r_-m|bѴѴ-vfv||_;0;]bmmbm]ĺoom-h;=uolom-r-u|;buv|-ࢼomĻvu;v;u;ĸ _o|o1u;7b|ث"-u-_ b1hvomňoѲ;201"ll-uo=findings and recommendations202 ELEPHANT HILLՊŇՊ """ ! "ll-uo==bm7bm]v$_bvu;rou|ru;v;m|vƕƏh;Cm7bm]v u;Ѵ-ঞm]|o";1࣐r;l1-m7ruobm1b-Ѵ]o;uml;m|;r;ub;m1;v-m7r;uvr;1ঞ;vom|_; Ѵ;r_-m|bѴѴbѴ7Cu;u;vromv;-m7v0v;t;m|fobm|u;1o;uĺ$_;v;Cm7bm]v_b]_Ѵb]_|ĹŎ 1_-ѴѴ;m];v=-1;700o|_";1࣐r;l11ollmbঞ;v-m7=;7;u-Ѵ-m7ruobm1b-Ѵ]o;uml;m|-];m1b;v7ubm]|_;ƑƏƐƕ Ѵ;r_-m|bѴѴbѴ7Cu;ĸŎ 7ub;uv-m7ruo1;vv;vo=;v|-0Ѵbv_bm]-fobm|-rruo-1_|obѴ7Cu;u;1o;uĸŎ 7b;uv;r;uvr;1ঞ;v-m77;Cmbঞomvo=ļv11;vvĽbmu;Ѵ-ঞom|obѴ7Cu;u;1o;uĸŎ v|u;m]|_v-m7Ѵ;vvomv=ou=|u;1oѴѴ-0ou-ঞomvĸŎ h;1_-ѴѴ;m];v=-1;7|_uo]_o||_;u;1o;uruo1;vvĸŎ r;uvbv|;m|0-uub;uv|_-|buv|-ঞomv=-1;bm-1_b;bm]ļ;t-Ѵr-u|m;uv_brvĽbmŐbѴ7őCu;l-m-];l;m|ĸ-m7ķŎ ruboubঞ;v=oubuv|-ঞomvѴ;-7;uv_brbmCu;-m7;l;u];m1l-m-];l;m|ĺ;Ѵoķ;vll-ub;|_;ƕƏh;Cm7bm]v-1uovv|_;=ou -u|vo=|_bvu;rou|ĺ ;|-bѴ;7Cm7bm]v1-m0;=om7-||_;;m7o=;-1__-r|;uŐv;;r-];u;=;u;m1;v0;Ѵoőĺ !$ƐĹ$ $) ! Ǌ _-r|;uƐĹ$_;ƑƏƐƕbѴ7Cu;v;-vombmubঞv_oѴl0b-Őh;Cm7bm]vƐĺƐŋƐĺƑķrĺƐƒő Ǌ _-r|;uƑĹ$_;;r;ub;m1;vo=";1࣐r;l11ollmbঞ;vŐh;Cm7bm]vƑĺƐŋƑĺƔķrĺƑƐő Ǌ _-r|;uƒĹ)bѴ7Cu;u;vromv;-m7|_;Ѵ;-7;uv_bro=";1࣐r;l11ollmbঞ;vŐh;Cm7bm]vƒĺƐŋƒĺƕķrĺƒƖő Ǌ _-r|;uƓĹ uboubঞ;v=ouѴ-m7Ŋ0-v;7u;1o;uŐh;Cm7bm]vƓĺƐŋƓĺƓķrĺƓѵő$_;u;-vb7;vru;-7-1hmoѴ;7];l;m|-lom]v|0o|_";1࣐r;l1-m7ruobm1b-Ѵ]o;uml;m|u;ru;v;m|-ঞ;v|_-||_;ƑƏƐƕļl;]-ŊCu;vĽŋ-m7|_;om]obm]bѴ7Cu;ubvh-m7Ѵovvo=;1oѴo]b1-Ѵu;vbѴb;m1;|_uo]_o|";1;r;l1িѴĽ;1ŋ;u;|_;7bu;1|u;vѴ|o=ঞl0;uŊ=o1vv;7=ou;v|Őlbvől-m-];l;m|ru-1ঞ1;v1ol0bm;7b|_|_;_bv|ouo=Cu;vrru;vvbom-m7blr-1|vo=1Ѵbl-|;1_-m];ĺ$_;u;vѴঞm] Ѵ;r_-m|bѴѴbѴ7Cu;1-v;77;;r-m7Ѵ-vঞm]blr-1|v|o";1࣐r;l1|;uub|oub;v-m71ollmbঞ;v|_-|_-;mo|0;;m-7;t-|;Ѵu;1o]mb;7ķ-77u;vv;7ou1olr;mv-|;70ruobm1b-Ѵou=;7;u-Ѵ]o;uml;m|vĺmƑƏƐƕ";1࣐r;l11ollmbঞ;v;r;ub;m1;7roou1ollmb1-ঞom-m7-Ѵ-1ho=]b7-m1;=uolruobm1b-Ѵ-m7=;7;u-Ѵ-|_oubঞ;vu;]-u7bm]bll;7b-|;bѴ7Cu;|_u;-|vou;-1-ঞomvĺ;]-ঞ;;r;ub;m1;vo=;-1-ঞom0";1࣐r;l1-m7m;b]_0oubm]u-m1_bm]1ollmbঞ;v1u;-|;7b7;vru;-7orrovbঞom|o;-1-ঞm]bm=|u;ĺ)bѴ7Cu;";ub1;v|-@-7lb||_-|;m]-];l;m|b|_buv|-ঞomvo11uu;7|ooѴ-|;ķb=-|-ѴѴķ-m7|_-||_;u;-vmo;rѴb1b|;r;1|-ঞomomm1b7;m|-m-];l;m|$;-lv|o1oѴѴ-0ou-|;b|_m7b];mov-m7Ѵo1-Ѵ1ollmbঞ;vĺ)_bѴ;";1࣐r;l11ollmbঞ;vrѴ-;7-Ѵ;-7;uv_bruoѴ;|_uo]_omŊ]uom7Cu;u;vromv;-m7=;Ѵvlbঞ]-ঞomķ;l;u];m11oou7bm-ঞom-m7vrrouঞm]-];m1u;vromv;ķ|_;u;-vb7;vru;-7=uv|u-ঞom|_-|";1࣐r;l1hmoѴ;7];-m71-r-1bঞ;v;u;b]mou;7-m77bvu;vr;1|;7ĺvv1_ķ-7;;rlbv|uv|o=Cu;-];m1b;v-m7-v|uom]=;;Ѵbm]o=ļ0;bm]omouomĽu;l-bmĺ203"&!+ " ! $" !$ƑĹ$ $ ! 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( !+ Ǌ _-r|;uƔĹ-|-Ѵbm]-m;-rruo-1_Őh;Cm7bm]vƔĺƐŋƔĺƓķrĺƔѶő Ǌ _-r|;uѵĹ;]oঞ-ঞm]|_;v1or;-m7ruo1;vv=oufobm|bѴ7Cu;u;1o;uŐh;Cm7bm]vѵĺƐŋѵĺƖķrĺƕƕő Ǌ _-r|;uƕĹ)bѴ7Cu;u;1o;u-1ঞbঞ;vom Ѵ;r_-m|bѴѴŐh;Cm7bm]vƕĺƐŋƕĺѵķrĺƖƓő$_;v1-Ѵ;-m7vb]mbC1-m1;o=blr-1|vo=|_; Ѵ;r_-m|bѴѴbѴ7Cu;ķ-Ѵom]b|_-m;Ѵ;Ѵ;1|;7ruobm1b-Ѵ]o;uml;m|b|_v|-|;71ollb|l;m|v|oblrѴ;l;mঞm]|_;&mb|;7-ঞomv ;1Ѵ-u-ঞomom|_;!b]_|vo=m7b];mov ;orѴ;vķ1u;-|;7-ļbm7oo=orrou|mb|Ľ=ou1_-m];ĺo;;uķb|-v|_;v|uom]Ѵ;-7;uv_br-m7-7o1-1=uol";1࣐r;l11ollmbঞ;v|_-|1-|-Ѵ;7|_;1oѴѴ-0ou-ঞ;-rruo-1_|obѴ7Cu;u;1o;uĺollb|l;m|v|ofobm|Ѵ;-7;uv_br;u;;m-1|;7|_uo]_-obm|;-7;uv_brom1bѴķobm|$;1_mb1-Ѵollb;;-m7v0Ŋ1ollb;;v|_-|;l;u];7=oѴѴobm]|_;Cu;ĺ;;u|_;Ѵ;vvķ|_;Ѵblb|;7l-m7-|;vou7;1bvbomŊl-hbm]-|_oub|o=ruobm1b-Ѵ]o;uml;m|u;ru;v;m|-ঞ;v-||_;v;|-0Ѵ;vķ-m71_-ѴѴ;m];vbm-11;vvbm]_b]_;uŊѴ;;Ѵ7;1bvbomŊl-h;uvķrov;7-0-uub;u|o-7-m1bm]";1࣐r;l1u;1o;uruboubঞ;v-m7bm|;u1omm;1|;7v|;-u7v_br]o-Ѵvĺm|_;buѴ;;u|o u;lb;uou]-mķ-m7o;u|_;lom|_v-m7;-uv=oѴѴobm]|_; Ѵ;r_-m|bѴѴbѴ7Cu;ķhhrbƕŐ_b;=vő;lr_-vb;7|_-|ļ_;-Ѵbm]|_;Ѵ-m7Ľ-m7-1ঞombm]1ollb|l;m|v|ou;1om1bѴb-ঞomu;tbu;v-77u;vvbm]|_;1lѴ-ঞ;blr-1|v-m7ru;vvu;v|_-|=oul|_;0uo-7;u1om|;|=ouѴ-m7Ŋ0-v;7u;1o;uķ-m7vrrouঞm]";1࣐r;l1Ѵ;-7;uv_brľbm|_;lom|_vķ;-uv-m77;1-7;v|o1ol;Ŀĺ$_bvbvbom1omYb1|;7b|_-m-uuo;u=o1vomļu;1o;uĽ|_-|-v7;Cm;70v_ou|Ŋ|;ul=m7bm]ķ-Ѵ-1ho=v|u-|;]b1ouѴ-m7v1-r;ŊѴ;;ѴrѴ-mmbm]ķ-m7|_;ļ|_u;;]u;-|]o-ѴvĽo=Cu;]-u7u;_-0bѴb|-ঞomķu-m];u;1o;u-m7v-Ѵ-];_-u;vঞm]ĺ !$ƒĹ! $"ļ"& ""Ľ """ ! 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$"Recommendations$_;=oѴѴobm]u;1oll;m7-ঞomvŋ=u-l;7-vļ1-ѴѴv|o-1ঞomĽŋ-77u;vv1ubঞ1-Ѵm;;7v-m7ruboubঞ;v=ou-7-m1bm]buv|-ঞom;m]-];l;m|-m7Ѵ;-7;uv_br-1uovv-ѴѴv|-];vo=bѴ7Cu;l-m-];l;m|-m7r_oѴ7bm]1ollb|l;m|v|ou;1om1bѴb-ঞomĺ$_;v;u;1oll;m7-ঞomv-u;1-|;]oub;7-1uovv|_;=ourbѴѴ-uvo=;l;u];m1l-m-];l;m|Ĺlbঞ]-ঞom-m7ru;r-u-ঞomŐ]uor;7|o];|_;uőķu;vromv;-m7u;1o;uĺ;-mbm]=ѴѴblrѴ;l;mঞm]|_;v;u;1oll;m7-ঞomvbѴѴu;tbu;]obm]0;om7|_;1ollom-rruo-1_o=-;lrঞm]|oļbm|;]u-|;Ľm7b];movhmoѴ;7];ouru-1ঞ1;vbm|o;bvঞm]v|-|;Ŋumbmvঞ|ঞomv-m7ruo]u-lvĹb|l;-mvvrrouঞm]ķ-m71;7bm]ro;u-m77;1bvbomŊ-|_oubঞ;v|oķ|_;|u;1-u;|-h;uvo=";1;r;l1িѴ଒ ;1ĺ$$ ! !$Emergency management coordination and wildfire response planningƐĺ );1-ѴѴom|_;o;uml;m|o=-m-7-|oruob7;Ѵom]Ŋ|;ul=m7bm]|o;v|-0Ѵbv_buv|-ঞomv l;u];m1-m-];l;m|L1;vķbm1Ѵ7bm]u;vou1;v-m7|u-bmbm]=ou l;u];m1-m-];l;m|oou7bm-|ouuoѴ;v-m7mbঞ-Ѵ-1h1u;v-m7=m7bm]=oubuv|-ঞomvCu;h;;r;uvĺƑĺ );1-ѴѴom)bѴ7Cu;";ub1;|ov|u;m]|_;m-m7=u|_;u=oul-Ѵb;|_;buv|-ঞomѴb-bvomoL1;uuoѴ;b|_bm|_;)bѴ7Cu;";ub1;m1b7;m|oll-m7v|u1|u;ķbm1Ѵ7bm]|_uo]_;v|-0Ѵbv_bm]-=oul-ѴuoѴ;7;v1ubrঞom-m77;;Ѵorbm]-m7blrѴ;l;mঞm]|u-bmbm]lo7Ѵ;v=oum1b7;m|oll-m7;uvķ1u;vr;ubvouv-m7o|_;ur;u-ঞom-Ѵņ Ѵ-mmbm]v|-@ĺ$_;v;v_oѴ70;7;;Ѵor;7bm1oѴѴ-0ou-ঞomb|_|_;buv|-ঞomv l;u];m1";ub1;v"o1b;|-m7b|_bmr|=uolbm7bb7-Ѵbuv|-ঞomvķbm1Ѵ7bm]|_ov;7bu;1|Ѵblr-1|;70|_;ƑƏƐƕŊƑƏƑƐbѴ7Cu;v;-vomvĺƒĺ );1-ѴѴom)bѴ7Cu;";ub1;bu;,om;vķbmr-u|m;uv_brb|_Ѵo1-Ѵbuv|-ঞomvķ|ob7;mঞ=robm|vo=1om|-1||ov;u;-vbuv|-ঞomѴb-bvomņv-m7|ol;;|b|_|_;v;1om|-1|v|o1omCulruboubঞ;v-m7ruo1;vv;v=ou;m]-];l;m|rubou|o;-1_Cu;v;-vomĺƓĺ );1-ѴѴom|_;o;uml;m|o=ubঞv_oѴl0b-|o;v|-0Ѵbv_-buv|-ঞomv l;u];m1-m-];l;m|";1u;|-ub-|ķ1olrubvbm] l;u];m1-m-];l;m|ķm7b];mov";ub1;v-m-7-ķ|_;buv|-ঞomv l;u];m1";ub1;v"o1b;|ķ|_;&mbomo=mb1br-Ѵbঞ;v-m7)bѴ7Cu;";ub1;ķ|oruob7;-1oou7bm-|;7-rruo-1_|o;l;u];m1l-m-];l;m|=m7bm]ķ;l;u];m1v;ub1;vvrrou|-m71-r-1b|0bѴ7bm]b|_buv|-ঞomvĺPre-fire season engagementƔĺ );1-ѴѴom)bѴ7Cu;";ub1;|o;v|-0Ѵbv_-m7l-bm|-bm-v;uŊ7ub;m7-|-0-v;o=buv|-ঞom1om|-1|v-m7u;vou1;vu;Ѵ;-m||oCu;l-m-];l;m|-m7u;vromv;ĺm7ķ)"bu;,om;oL1;uv|ov_-u;|_bv7-|-0-v;b|_buv|-ঞomv-m7=-1bѴb|-|;r7-|;v7ubm]|_;bm|;u-m7vrubm]rubou|o;-1_Cu;v;-vomĺ$_bvomѲbm;7-|-0-v;oѲ70;l-m-];7-||_;bu;,om;Ѳ;;Ѳĸ!;Ѳ;-m|bm=oul-ࢼomoѲ7bm1Ѳ7;h;1om|-1|bm=oul-ࢼomŎm-l;vĶrovbࢼomĶuoѲ;ńu;vromvb0bѲb|ru;ŉ-m77ubm]bѲ7Cu;;;m|Ķr_om;-m7;l-bѲ=ou_b;=-m7om1bѲĶ-m77lbmbv|u-|ouĶ-|u-Ѳ!;vou1;ń"|;-u7v_brv|-@Ķ l;u];m1-m-];l;m|v|-@Ķu1_-;oѲo]ńѲ|u-Ѳ;ub|-];v|-@Ķ-m7b7;mࢼC;7buv|-ࢼomѲb-bvomńvŏķ0-m7om;7ńor;u-|;71om|u-1|ouvŎ;ĸ]ĸĶ_;-;tbrl;m|ŏ-m7-vvo1b-|;7u;vou1;vķ|u-bmbm]u;]bv|;uŎ;ĸ]ĸĶ"Ǝƍƍń"ƎѴƒŏ-m7o|_;uu;vou1;vŎ;ĸ]ĸĶCu;|u1hŏĸѵĺ );1-ѴѴom)bѴ7Cu;";ub1;bu;,om;-m7 l;u];m1-m-];l;m|!;]bom-Ѵv|-@ķbm1omvѴ|-ঞomb|_buv|-ঞomv|-@ķ|o1oou7bm-|;ru;Ŋv;-vomrѴ-mmbm]-m7;m]-];l;m|l;;ঞm]vbmbuv|-ঞomv1ollmbঞ;vŐbm206 ELEPHANT HILLՊŇՊ """ ! r;uvomķob7Ŋruo|o1oѴv-ѴѴobm]ő|ob7;mঞ=h;1om|-1|vķu;vromvb0bѴbঞ;v-m7m;;7v=ou;l;u];m1l-m-];l;m|-m7bѴ7Cu;u;vromv;ĺEquipment sign up and resource sharingƕĺ );1-ѴѴom)bѴ7Cu;";ub1;|o1u;-|;omѴbm;vb]mŊr=oul=ouļ-v-m7_;mu;tbu;7Ľ;tbrl;m|ĺ tbrl;m|vb]mňr1uu;m|Ѳu;tbu;vu;-1_bm]o||o)",om;L1;uvĸo|;lrѲ-|;vou=oulv-u;r0Ѳb1Ѳ--bѲ-0Ѳ;ĸArchaeologyѶĺ );1-ѴѴom)bѴ7Cu;";ub1;|ou;vrom7|o-m7-1ঞom|_;h;u;1oll;m7-ঞomvruob7;7bm|_;buv|-ঞomv l;u];m1";ub1;v"o1b;|Ľvbuv|-ࢼomv -|-vv;l0Ѳ uof;1|Ő ub1;-m7-llom7ķƑƏƐƕőķbm1Ѵ7bm]0|mo|Ѵblb|;7|oĹѶĺƐՊ)bѴ7Cu;";ub1;oubm7bb7-Ѵbu;;m|u;v|o1om|u-1|-m-u1_-;oѴo]bv||oo0|-bm-0Ѵ-mh;|r;ulb|bm-7-m1;Ő-v;-uѴ-vvblom|_vőo=;-1_Cu;v;-vomķ|o0;omŊ1-ѴѴ|ou;vrom7|obѴ7Ѵ-m7Cu;v-v|_;o11uĺѴ-mh;|r;ulb|vl--Ѵvo0;v|u1|u;7|o-ѴѴo=ouru;Ŋouh-vv;vvl;m|o=rѴ-mm;7Cu;-1ঞbঞ;v-m7rov|Ŋblr-1|-vv;vvl;m|=oѴѴobm]mrѴ-mm;7Cu;vĺѶĺƑՊ)bѴ7Cu;";ub1;l-m-];uv-m7rѴ-mm;uv|oouhb|_Ѵo1-Ѵbuv|-ঞomv-m7-u1_-;oѴo]bv|v|ob7;mঞ=_b1_1ollmb|Ŋvr;1bC1ruo|o1oѴv-m7ruo1;vv;vv_oѴ70;=oѴѴo;7_;mouhbm]b|_m7b];mov1Ѵ|u-Ѵ_;ub|-];u;vou1;vĺѶĺƒՊom|u-1|;7-u1_-;oѴo]bv|v|o1oѴѴ-0ou-|;b|_buv|-ঞomvCu;Ѵb-bvomv|ob7;mঞ=-m7-vv;vvro|;mঞ-Ѵubvhv|o-u1_-;oѴo]b1-Ѵ-m7o|_;u1Ѵ|u-Ѵ_;ub|-];vb|;v-m7|oruob7;l-m-];l;m|u;1oll;m7-ঞomv|o)bѴ7Cu;";ub1;C;Ѵ7v|-@ĺm1b7;m|oll-m7ņ Ѵ-mm;uvl--11;r|-m7-rrѴl-m-];l;m|7bu;1ঞom-v-rruorub-|;-m7v-=;ķ]b;m|_;bu;r;uঞv;-m7hmoѴ;7];o=;-1_bm7bb7-Ѵvb|-ঞomĺѶĺƓՊ)bѴ7Cu;";ub1;|ou;bvb|-m7blrѴ;l;m||_;1u;|u-bmbm]lo7Ѵ;ķ1_-m1;Cm7ruo1;7u;-m7C;Ѵ71-u7v7;;Ѵor;7-m7ruob7;7|o)bѴ7Cu;";ub1;|_uo]_|_;buv|-ࢼomv -|-vv;l0Ѳ uof;1|ĺѶĺƔՊ)bѴ7Cu;";ub1;|o1oѴѴ-0ou-|;b|_Ѵo1-Ѵbuv|-ঞomv-m7-t-ѴbC;7-u1_-;oѴo]bv|bm-7-m1;o=-mrѴ-mm;7ouhŐ;ĺ]ĺķru;v1ub0;70umbm]ő|o7bv1vv-m1ollmb|vr;1bC1_;ub|-];roѴb1b;vou]o-Ѵvķru;=;uu;7vb|;l-m-];l;m|v|u-|;]b;vķ-m7ru;=;uu;71omvѴঞm]-u1_-;oѴo]bv|ĺ$_;buv|-ࢼomv -|-vv;l0Ѳ uof;1|-Ѳvo7;;Ѳor;7|u-bmbm]lo7Ѳ;vĶC;Ѳ71-u7v-m7_-m1;bm7-m-];l;m| uo1;7u;v|o-11olr-m|_;u;rou|ĸ$_;v;ruob7;vr;1bC1]b7-m1;=ou)bѲ7Cu;";ub1;v|-@|o;mvu;|_;ruo|;1ࢼomo=-u1_-;oѲo]b1-Ѳvb|;vĸ)_;u;mrѲ-mm;7blr-1|v|ovb|;v-u;Ѳbh;ѲĶ-vbm|_;1-v;o=bѲ7Ѳ-m7Cu;vĶ-u1_-;oѲo]bv|vbѲѲ0;--bѲ-0Ѳ;|o)bѲ7Cu;";ub1;oubm7bb7-Ѳbu;;m|u;v-m71-mo@;uu;-Ѳňࢼl;l-m-];l;m|-7b1;|o|_;m1b7;m|oll-m7;u|_-||-h;vbm|o-11om||_;ru-1ࢼ1-Ѳ1omv|u-bm|vo=|_;vb|-ࢼomĸo|;ثu;1oll;m7-ࢼomvu;]-u7bm]o0|-bmbm]0Ѳ-mh;|r;ulb|l-0;-77u;vv;70u1_-;oѲo]u-m1_-rruo-1_o=|-hbm]o|-ruobm1;ňb7;bѲ7Cu;0Ѳ-mh;|r;ulb|ĸuu;m|r;ulb||o;rbu;ƏƍƏƐĸ77bࢼom-Ѳou1olrѲ;l;m|-uu;1oll;m7-ࢼomvl--ubv;=uol|_;)bѲ7Cu;";ub1;bmbࢼ-|;7ĺѲ|u-ѲѲ";mvbࢼ;"b|;v uo|;1ࢼomث ;;Ѳorl;m|o=$u-bmbm] uo]u-l-m7"|-m7-u7r;u-ࢼm]b7;Ѳbm;vĻRecovery planningƖĺ );1-ѴѴom|_;$_olrvom!b;uv-|u-Ѵ!;vou1; bv|ub1|ķb|_vrrou|=uol|_;ƐƏƏbѴ;ov;-|u-Ѵ!;vou1; bv|ub1|ķ$_olrvomh-m-]-m-|u-Ѵ!;vou1;!;]bom-m7)bѴ7Cu;";ub1;|o1olrbѴ;7o1l;m|-ঞomŐrubm1brѴ;vķ]b7-m1;7o1l;m|vķ0;v|ru-1ঞ1;vő=uol|_;ƑƏƐƕ-m7v0v;t;m|bѴ7Cu;v-m71u;-|;r0Ѵb1Ŋ=-1bm];0vb|;ruob7bm]|_;v;u;vou1;v-m7]b7-m1;=oubѴ7Cu;u;1o;u-m7u;_-0bѴb|-ঞomĺ207"&!+ " ! $"ƐƏĺ );1-ѴѴom|_;bmbv|uo=ou;v|vķ-m7vķ-|u-Ѵ!;vou1;r;u-ঞomv-m7!u-Ѵ ;;Ѵorl;m||o7;;Ѵor-m7r0Ѵbv_-_b]_ŊѴ;;ѴѴ-m7Ŋ0-v;7u;1o;u=u-l;ouhĺ$_bvoѴ7b7;mঞ=ĹuoѴ;v-m7l-m7-|;v=ouѴ-m7Ŋ0-v;7u;1o;u-1ঞbঞ;vb|_bm|_;bmbv|uŐ7;1bvbom-|_oubঞ;vķ|;1_mb1-Ѵ;r;uঞv;őĸ1ollb|l;m|v|ofobm|bѴ7Cu;u;1o;ub|_buv|-ঞomvĸѴ-m7Ŋ0-v;7bѴ7Cu;u;1o;u-m7u;_-0bѴb|-ঞom-1ঞbঞ;vb|_bm|_;fubv7b1ঞomo=!! -m7o|_;ubmbv|ub;vĸ1ubঞ1-Ѵrov|ŊbѴ7Cu;7;1bvbomņ-1ঞb|ঞl;Ѵbm;v-m7o|_;uঞl;Ŋv;mvbঞ;rѴ-mmbm]1omvb7;u-ঞomvĸ-m7=u-l;ouh=ou1oѴѴ-0ou-ঞom-1uovv!! !;]bomv-m7 bv|ub1|vĺ$_bv1oѲ70;bmbࢼ-ѲѲ0;7;;Ѳor;7=ou|_;!;]bom-Ѳr;u-ࢼomvŉ"o|_-u;-m7;u|_;7bu;1ࢼomo=|_; bu;1|ou=ou)bѲ7Cu;!;1o;uĸ u;v1ub0;7-m71Ѵ|u-Ѵ0umbm]ƐƐĺ );1-ѴѴom)bѴ7Cu;";ub1;|o;v|-0Ѵbv_r-u|m;uv_brvb|_Ѵo1-Ѵbuv|-ঞomv|o=-1bѴb|-|;-1ঞ;bmoѴ;l;m|bmru;v1ub0;70umvb|_bm|_;buu;vr;1ঞ;|u-7bঞom-Ѵ|;uub|oub;v-v-m7_;m7;vbu;7ĺ$_;=oul-m7;|;m|o=buv|-ࢼombmoѲ;l;m|bmru;v1ub0;7Cu;-1ࢼbࢼ;vbv|o0;7;|;ulbm;7|_uo]_1omvѲ|-ࢼom0;|;;m)bѲ7Cu;";ub1;-m7buv|-ࢼomu;ru;v;m|-ࢼ;vĶ-m7l-bm1Ѳ7;Ŏ0|bv0mol;-mvѲblb|;7|oŏث1om71ࢼm]ru;ň0um1Ѳ|u-Ѳ_;ub|-];-vv;vvl;m|vķbm=oulbm]0umo0f;1ࢼ;v-m70umrѲ-m7;;Ѳorl;m|ķ-m7r-uࢼ1br-ࢼm]bm0umvĸƐƑĺ );1-ѴѴom|_;buv|-ঞomv l;u];m1";ub1;v"o1b;||o;v|-0Ѵbv_u;]bom-Ѵm7b];movCu;v|;-u7v_brm;|ouhvĺ$_;v;m;|ouhvoѲ70ubm]|o];|_;u1ollmb|ň0-v;7m7b];movCu;ru-1ࢼࢼom;uv-m7u;vou1;ńv|;-u7v_brl-m-];uv|ovrrou|hmoѲ;7];v_-ubm]-m71omm;1ࢼomvb|_bm-m70;|;;mm7b];mov-ࢼomvĸmr-u|m;uv_brb|_)bѲ7Cu;";ub1;bu;;m|u;v-m7Ѳo1-Ѳbuv|-ࢼomvĶ|_;v;m;|ouhv1oѲ7-Ѳvo=-1bѲb|-|;1Ѳ|u-Ѳ0umbm]ouhv_orv-m7ruob7;vrrou|-m7|u-bmbm]orrou|mbࢼ;v=oum7b];mov1ollmb|v|-@-m7u;ru;v;m|-ࢼ;vĸƐƒĺ );1-ѴѴom)bѴ7Cu;";ub1;|o;m-0Ѵ;-buv|-ঞomvѴ;71Ѵ|u-Ѵ0umbm]r;ulb|vv|;l|_-|;lro;uvbuv|-ঞomv1ollmbঞ;v-m7Cu;hmoѴ;7];h;;r;uv|o7;|;ulbm;1Ѵ|u-Ѵ0umo0f;1ঞ;vĸ-ѴѴov=ou|_;bm1ourou-ঞomo=1ollmb|hmoѴ;7];-m7Ѵ-m]-];ķ-m71ollmb|r-uঞ1br-ঞomĸ-m7oѴ70;Y;b0Ѵ;|o-ѴѴob7;u0umr;ubo7v-m7u;71;7o;uvb]_|ĺo|;ثl-mo=|_;v;u;1oll;m7-ࢼomvbѲѲ0;ru;v;m|;7bm-=ou|_1olbm]r-r;u1om0-uub;uv-m7orrou|mbࢼ;v=ou-7-m1bm]m7b];movCu;v|;-u7v_brĶbm=oul;70lѲࢼrѲ;-ࢼomvŎ-m7 |_bvu;rou|ŏ-m-7-b7;ĸ! " " ƐƓĺ );1-ѴѴom)bѴ7Cu;";ub1;|o;v|-0Ѵbv_u;]Ѵ-uŐ;ĺ]ĺķ7-bѴőr-u|m;uv_br|-0Ѵ;1om=;u;m1;1-ѴѴv=ou-ѴѴѴ-u];ņruof;1|Cu;vķ|oruob7;r7-|;v-m70ub;Cm]v-m7v;;hѴo1-Ѵbmr|ĺ$_;v;r-u|m;uv_br|-0Ѵ;vbѴѴ0ubm]|o];|_;uu;ru;v;m|-ঞ;v=uol)bѴ7Cu;";ub1;Őm1b7;m|oll-m7ņm=oul-ঞomL1;uőķbuv|-ঞomvņbuv|-ঞomvѴb-bvomŐvőķ!;]bom-Ѵ bv|ub1|vķ-|u-Ѵ!;vou1; bv|ub1|vķ-m7o|_;uh;v|-h;_oѴ7;uvŐ;ĺ]ĺķbm=u-v|u1|u;ruob7;uvķbm7v|uőĺƐƔĺ );1-ѴѴom)bѴ7Cu;";ub1;|o-77u;vvr;uvbv|;m|bvv;vu;vѴঞm]=uol1_-m];o;uo=m1b7;m|-m-];l;m|$;-lvņm1b7;m|oll-m7;uv-m7ruboubঞ;ru;bovu;1oll;m7-ঞomv|o;mvu;1omvbv|;m|-m7u;vr;1Ѵ;m]-];l;m|b|_buv|-ঞomvņbuv|-ঞomvѴb-bvomŐvő7ubm]-ѴѴѴ-u];ņruof;1|Cu;vĺ1ՊՔՓo@l-mķĺķ_ubvঞ-mvomķĺķ b1hvomŊoѴ;ķ"ĺķor;vŊ;u0b|ķĺķbhoѴ-hbvķ)ĺķ b-0oķ ĺķ1;o7ķ!ĺķb1_;ѴķĺķѴ-lmķĺķ,-_-u-ķĺķ-uoķĺķbѴ1_ubv|ķĺķ;uv!ovvķ!ĺ-m7 -mb;Ѵvķĺ ĺļ$_;ub]_||o0umĹ0-uub;uv-m7orrou|mbঞ;v=oum7b];movŊѴ;7Cu;v|;-u7v_brbm-m-7-Ľĺ&m7;uu;b;ĺƑƏѶ ELEPHANT HILLՊŇՊ """ ! Ɛѵĺ );1-ѴѴom|_;$_olrvomb1oѴ-!;]bom-Ѵ bv|ub1|-m7b|vl;l0;ulmb1br-Ѵbঞ;vķbm1omvѴ|-ঞomb|_|_;!o-Ѵ-m-7b-mom|;7 oѴb1;-m7Ѵo1-Ѵbuv|-ঞomvķ|o;v|-0Ѵbv_ruo|o1oѴv=ouƐő1om|u-1ঞm]Ѵo1-Ѵbuv|-ঞomņvu;ru;v;m|-ঞ;v|o-vvbv|-||u-L11om|uoѴņ;-1-ঞom1_;1hrobm|vbmruoblb||ou;v;u;Ѵ-m7v-m7Ƒőruob7bm]-7;t-|;-m71omvbv|;m|0ub;Cm]bm=oul-ঞomomѴo1-Ѵbuv|-ঞomvŐu;v;u;Ѵo1-ঞomvķ1om|-1|bm=oul-ঞomő-m7-11;vvr;ulb|vbvv;7|o-|_oubঞ;v;m=ou1bm];-1-ঞomv-m7uo-71Ѵovu;vĺFirst Nations liaison officersƐƕĺ );1-ѴѴom)bѴ7Cu;";ub1;|oruob7;7bu;1ঞom|om1b7;m|oll-m7;uv|ol-h;1om|-1|b|_Ѵo1-Ѵbuv|-ঞomvu;ru;v;m|-ঞ;vbll;7b-|;Ѵrom-rrobm|l;m|-m7ķ_;u;7;vbu;70|_;buv|-ঞomķ|o;v|-0Ѵbv_-m7CѴѴ-buv|-ঞomѴb-bvomrovbঞomb|_bm|_;m1b7;m|oll-m7"|u1|u;rom;v|-0Ѵbv_l;m|ĺv-m7_;m7;vbu;70bm7bb7-Ѳbuv|-ࢼomv1ollmbࢼ;vĶbuv|-ࢼomvѲb-bvomoL1;uŎvŏbѲѲ0;-rrobm|;7rom;v|-0Ѳbv_l;m|o=-mm1b7;m|-m-];l;m|$;-lĸ$_;Ѳb-bvomŎvŏbѲѲ0;|_;robm|o=1ollmb1-ࢼom=ou|_;m1b7;m|oll-m7;u-v;ѲѲ-vo|_;u)bѲ7Cu;";ub1;v|-@-m71om|u-1|ouvĸ$_;Ѳb-bvomŎvŏu;vromvb0bѲbࢼ;vbѲѲbm1Ѳ7;=-1bѲb|-ࢼm]bm=oul-ࢼom;1_-m];b|_|_;1ollmb|Ŏ;ĸ]ĸĶu;]-u7bm];-1-ࢼomvńbѲ7Cu;|_u;-|ŏķ1omm;1ࢼm])bѲ7Cu;";ub1;b|_1ollmb|u;vou1;vķ-7bvbm]om1Ѳ|u-Ѳ_;ub|-];1om1;umvŎbm1Ѳ7bm]b7;mࢼ=bm]ro|;mࢼ-Ѳblr-1|v-m7lbࢼ]-ࢼoml;-vu;vŏķ=-1bѲb|-ࢼm]1oѲѲ-0ou-ࢼom0;|;;m1ollmb|Cu;hmoѲ;7];h;;r;uvńCu;;r;u|v-m7-];m1or;u-ࢼom-Ѳv|-@ķ-m7ruob7bm]bmr||o]b7;vrru;vvbomv|u-|;]b;v-m7|_;v;o=ru;v1ub0;7Cu;ĸ! ( !+ƐѶĺ );1-ѴѴom!! !;]bom-Ѵr;u-ঞomv-m7ņou)bѴ7Cu;";ub1;u;ru;v;m|-ঞ;Ővő1oou7bm-ঞm]-m7m7;u|-hbm]u;_-0bѴb|-ঞom-1ঞbঞ;v|o;v|-0Ѵbv_r-u|m;uv_brvb|_ķ-m7-1ঞ;Ѵ;m]-];ķѴo1-Ѵbuv|-ঞomv|_uo]_o||_;rѴ-mmbm]ķ7;1bvbomŊl-hbm]-m7blrѴ;l;m|-ঞomruo1;vv;vĺGovernance and planningƐƖĺ );1-ѴѴom!! -|u-Ѵ!;vou1; bv|ub1|vķbmr-u|m;uv_brb|_Ѵo1-Ѵ-m7-@;1|;7buv|-ঞomvķ|o1oѴѴ;1ঞ;Ѵ7;Cm;|_;7;vbu;7-rruo-1_|ofobm|bѴ7Cu;u;1o;uĺ$_bvbm1Ѵ7;vfobm|Ѵ7;Cmbm]]o;um-m1;-rruo-1_Ő;ĺ]ĺķѴ;-7;uv_brķ|;1_mb1-Ѵouv0Ŋ1ollb;;v|u1|u;őĸr-uঞ1br-ঞomĸu;Ѵ-ঞomv_brb=-m|o;bvঞm]]o;um-m1;0o7b;vŐ;ĺ]ĺķ$ub0-Ѵom1bѴvķ]o;uml;m|Ŋ|oŊ]o;uml;m||-0Ѵ;vőĸ-m7v1or;-m7v1-Ѵ;Ő;ĺ]ĺķvbm]Ѵ;oulѴঞrѴ;Cu;vĸvbm]Ѵ;-ঞomou-ঞom|o-ঞomőĺƑƏĺ );1-ѴѴomfobm|bѴ7Cu;u;1o;u]o;um-m1;0o7b;vŐbĺ;ĺķ!! -|u-Ѵ!;vou1; bv|ub1|vbmr-u|m;uv_brb|_r-uঞ1br-ঞm]-m7-@;1|;7buv|-ঞomvő|o7;Cm;-l;1_-mbvl=ou;Ѵ;-ঞm]_b]_;uŊѴ;;Ѵ7;1bvbomv-m7bvv;v|oѴ;-7;uv_brŐbmbv|;ub-Ѵou!;]bom-Ѵ ;1ঞ; bu;1|ouőѴ;;Ѵb|_bm|_;ruobm1b-Ѵ]o;uml;m|ĺƑƐĺ );1-ѴѴomfobm|bѴ7Cu;u;1o;u]o;um-m1;0o7b;vŐbĺ;ĺķ!! -|u-Ѵ!;vou1; bv|ub1|vbmr-u|m;uv_brb|_Ѵo1-Ѵ-m7-@;1|;7buv|-ঞomvő|ofobm|Ѵ7;;Ѵor-v|u-|;]b1-m7Ѵ-m7v1-r;ŊѴ;;ѴbѴ7Cu;u;1o;urѴ-mrubou|o1oll;m1bm]Ѵ-m7Ŋ0-v;7u;1o;u-1ঞbঞ;vĺ$_bvrѴ-mv_oѴ7Ĺv;|v_ou|ķl;7bl-m7Ѵom]Ŋ|;ulruboubঞ;v-m7o0f;1ঞ;v=ouu;1o;uĸ-uঞ1Ѵ-|;|_;uoѴ;v-m7u;vromvb0bѴbঞ;vo=-ѴѴbmoѴ;7ĸb7;mঞ=1-r-1b|-m7u;vou1bm]m;;7vĸb7;mঞ=1-r-1b|-m77;vbu;7bmoѴ;l;m|o=buv|-ঞom1ollmbঞ;vbmu;1o;u-1ঞbঞ;vĸ-m7;v|-0Ѵbv_-lomb|oubm]-m7;-Ѵ-ঞomrѴ-m|_-|bm1ourou-|;v|-u];|v=ouu;_-0bѴb|-ঞomņu;1o;u-1ঞbঞ;vķ-rѴ-m=oulomb|oubm]rov|ŊbѴ7Cu;blr-1|vķ-m7l;1_-mbvlv|oruolo|;1olrѴb-m1;b|_rubm1brѴ;vĺ209"&!+ " ! $"ƑƑĺ );1-ѴѴom!! -|u-Ѵ!;vou1; bv|ub1|vķbmr-u|m;uv_brb|_Ѵo1-Ѵbuv|-ঞomvķ|o7;;Ѵor-v|u-|;]b1rov|ŊbѴ7Cu;v-Ѵ-];-m7u;|;mঞomrѴ-m|oruo-1ঞ;Ѵ7bu;1|v-Ѵ-];or;u-ঞomv-1uovv|_;-@;1|;7Ѵ-m70-v;ĺFunding and resourcesƑƒĺ );1-ѴѴom|_;bmbv|uo=ou;v|vķ-m7vķ-|u-Ѵ!;vou1;r;u-ঞomv-m7!u-Ѵ ;;Ѵorl;m||oruob7;=m7bm]|ovrrou|bѴ7Cu;1oou7bm-|ourovbঞomv-|0o|_|_;!;vou1; bv|ub1|Ѵ;;Ѵ-m7b|_bmbuv|-ঞomņvou7;vb]m-|;71oou7bm-ঞm]buv|-ঞom]o;um-m1;0o7ĺƑƓĺ );1-ѴѴom|_;o;uml;m|o=-m-7--m7|_;o;uml;m|o=ubঞv_oѴl0b-|o;mvu;|_-|-ѴѴo1-|;7bѴ7Cu;u;1o;u=m7bm]-7;t-|;Ѵvrrou|vbuv|-ঞombmoѴ;l;m|bmfobm|7;1bvbomŊl-hbm]-m71omvb7;uv|_;bm_;u;m|1ov|vo=u;1o;u-1ঞbঞ;vŐ;ĺ]ĺķ-u1_-;oѴo]ķ1oou7bm-|ouuoѴ;ņvőĺ"|-h;_oѴ7;u;m]-];l;m|ƑƔĺ );1-ѴѴom!! -|u-Ѵ!;vou1; bv|ub1|u-m];-m7v|;-u7v_brv|-@|oruob7;ঞl;Ѵ-m7u;]Ѵ-u0ub;Cm]vom|_;-rruo-1_|o-m7ruo]u;vvo=fobm|bѴ7Cu;u;1o;u|o|;mu;Ѵb1;mv;_oѴ7;uvŐ;ĺ]ĺķu-m];ķ=ou;v|uőĺƑѵĺ );1-ѴѴom!! -|u-Ѵ!;vou1; bv|ub1|v-m7Ѵo1-Ѵbuv|-ঞomv;m]-];7bmfobm|bѴ7Cu;u;1o;u|o1oѴѴ;1ঞ;Ѵ7;|;ulbm;-rruorub-|;v|u-|;]b;v-m7=oul-|v=oubmbঞm]r-uঞ1br-ঞomo=oubmr|=uolh;v|-h;_oѴ7;uvbm|_;7;;Ѵorl;m|-m7blrѴ;l;m|-ঞomo=u;1o;urѴ-mv-m7rubm1brѴ;vĺArchaeologyƑƕĺ );1-ѴѴom|_;u1_-;oѴo]u-m1_|o-rrobm|-7;7b1-|;7-u1_-;oѴo]bv||o1oou7bm-|;bѴ7Cu;Ŋu;Ѵ-|;7-u1_-;oѴo]Ől-m-]bm]0Ѵ-mh;|r;ulb|vķ0ub;Cm])"-m7 bv|ub1|vomv|-||ouo0Ѵb]-ঞomķ-m7vrrouঞm]buv|-ঞomvķ-vm;;7;7ķbmrov|ŊCu;-u1_-;oѴo]b1-Ѵ-vv;vvl;m|v-m7u;rouঞm]őĺƑѶĺ );1-ѴѴom";1࣐r;l1buv|-ঞomvķb|_|_;vrrou|o=ruo=;vvbom-Ѵbm7v|uŐ-u1_-;oѴo]ő-vvo1b-ঞomv-m7|_;u1_-;oѴo]u-m1_-vu;tbu;7ķ|o7;;Ѵor-]b7-m1;7o1l;m|o|Ѵbmbm]|_;ruo1;vvķu-ঞom-Ѵ;ķ0;v|ru-1ঞ1;v-m707];|-u1omvb7;u-ঞomv=oubѴ7Cu;Ŋu;Ѵ-|;7-u1_-;oѴo]ĺƑƖĺ );1-ѴѴom";1࣐r;l1buv|-ঞomvķb|_|_;vrrou|o=|_;ubঞv_oѴl0b-vvo1b-ঞomo= uo=;vvbom-Ѵu1_-;oѴo]bv|v-m7|_;u1_-;oѴo]u-m1_b=-m7_;mu;t;v|;7ķ|o7;;Ѵor-m7blrѴ;l;m|-7-|-1oѴѴ;1ঞom|;lrѴ-|;-m7omѴbm;7-|-l-m-];l;m|vv|;l|ovrrou|rov|ŊbѴ7Cu;-u1_-;oѴo]ĺƒƏĺ );1-ѴѴom!! -|u-Ѵ!;vou1; bv|ub1|vķbm1omvѴ|-ঞomb|_Ѵo1-Ѵbuv|-ঞomvķ|o1om|u-1|-t-ѴbC;7-u1_-;oѴo]bv||ovrrou|-1oou7bm-|;7-rruo-1_|obuv|-ঞomvŊѴ;7rov|ŊbѴ7Cu;-u1_-;oѴo]b1-Ѵ-vv;vvl;m|-m7u;rouঞm]Őbm1Ѵ7bm]vb|;u;]bv|u-ঞomőĺ$_bv1om|u-1|oѴ7bm1Ѵ7;vঞrѴ-ঞomv=ou|u-bmbm]-m7l;m|oubm]o=buv|-ঞomvv|-@-m70bѴ7bm]1-r-1b|b|_bmbuv|-ঞomv_o7omo|_-;-t-ѴbC;7-u1_-;oѴo]bv|omŊv|-@ĺ210 ELEPHANT HILLՊŇՊ """ ! APPENDIX 1List of interviewees$-0Ѵ;ƐĹ";1࣐r;l1Ѵ;-7;uv_brķv|-==-m71ollmb|l;l0;uv ŐmƷƑƐĸmo|;Ĺbm1Ѵ7bm]r-uঞ1br-m|v_o1_ov;mo||o0;b7;mঞC;70;Ѵoőollmb| Name Role"!"" m]b;-m; ĸ=oul;u-m7ķ-m7v-m7-|u-Ѵ!;vou1;-m-];u-|b]_-ubuv|-ঞomom-r-u|;buv|-ঞom ;u|)bѴѴb-l ";mbouu1_-;oѴo]b1-Ѵ-7bvouķ1ollmb|l;l0;uom-r-u|;buv|-ঞom ;mmѴѴ;m oul;uou;v|u$;-l;-7ķ1ollmb|l;l0;uom-r-u|;buv|-ঞom !-m - oul;uhrbƕķ1ollmb|l;l0;uom-r-u|;buv|-ঞom -m b;uuoŊ,-0-|;Ѵ ou;v|u$;1_mb1b-mķ1ollmb|l;l0;uom-r-u|;buv|-ঞom ;Ѵ-mb;bmm-0-uub;| vvbv|-m|-|u-Ѵ!;vou1;-m-];uķ1ollmb|l;l0;ub]_-ubuv|-ঞom u;]uooh;voul;u-|u-Ѵ!;vou1;-m-];uĸru;bovѴ-|u-Ѵ!;vou1;-m-];u-|om-r-u|;buv|-ঞomb]_-ubuv|-ঞom "|;-u|Ѵ;|1_;u u1_-;oѴo]-m7Ѵ|u-Ѵ;ub|-];Ѵ;-7ķ1ollmb|l;l0;u"h;;|1_;v|mm7b-m-m7 o-mm;-llom7 bu;1|ouo=;ub|-];ķvvbv|-m| "h;;|1_;v|m-|u-Ѵ!;vou1;v"h;;|1_;v|mm7b-m-m7 !om]m-1; oul;uhrbƕķ1ollmb|l;l0;u"h;;|1_;v|mm7b-m-m7 om]m-1; r;u-ঞomv-m-];uķ1ollmb|l;l0;u"h;;|1_;v|mm7b-m-m7 bh;m7;uvom ķ"h;;|1_;v|m-|u-Ѵ!;vou1;v"h;;|1_;v|mm7b-m-m7 "-l u-m; Ѵ|u-Ѵ;ub|-];$;-l;-7-m7"$;1_ķ1ollmb|l;l0;u"h;;|1_;v|mm7b-m-m7 -uv_-ѴѴom-Ѵ; om1bѴouķ1ollmb|l;l0;u"|v;1;lĽ1*];|Ľ|;lbuv|-ঞomo_mbv1ol0!;]bv|;u;7 uo=;vvbom-Ѵou;v|;uķ"|v;1;lĽ1*];|Ľ|;l ;;Ѵorl;m|ourou-ঞom"|v;1;lĽ1*];|Ľ|;lbuv|-ঞom;ou]bm- u;v|om oul;u"|;-u7v_broou7bm-|ou"|v;1;lĽ1*];|Ľ|;lbuv|-ঞom7-_;Ѵ|om !b]_|v-m7$b|Ѵ;-m-];u"|v;1;lĽ1*];|Ľ|;lbuv|-ঞombll!ov;; b;Ѵ7$;1_mb1b-mķ1ollmb|l;l0;u)_bvr;ubm] bm;vņѴbm|omm7b-m-m7 -u1;ou7-bv!;]bv|;u;7 uo=;vvbom-Ѵou;v|;uķ";1om7 -vvou;v|uķ1ollmb|l;l0;u)_bvr;ubm] bm;vņѴbm|omm7b-m-m7$-mm;u;ou7-bv!;]bv|;u;7 uo=;vvbom-Ѵou;v|;uķ";1om7 -vvou;v|uķ1ollmb|l;l0;u211 " $-0Ѵ;ƑĹbmbv|uo=ou;v|vķ-m7vķ-|u-Ѵ!;vou1;r;u-|bomv-m7!u-Ѵ ;;Ѵorl;m|Ő!! őŋ!;]bom-m7 bv|ub1|v|-==-m7bmbv|uo= mbuoml;m|-m7Ѵbl-|;_-m];Ő őŐmƷƐƓĸmo|;Ĺbm1Ѵ7bm]r-uঞ1br-m|v_o1_ov;mo||o0;b7;mঞC;70;ѴoőAgency Name Role!! ŋ$_olrvom!b;uv bv|ub1|-ubm-ubm !;vou1;-m-];u!! ŋ$_olrvom!b;uv bv|ub1|!-1_-;Ѵ oѴѴ-u7oul;u bv|ub1|-m-];uŐmo-m-];uķ"v|-bm-0Ѵ;!;vou1;-m-];uķ!;vou1; u-1ঞ1;vu-m1_ķL1;o=|_;_b;=ou;v|;uő!! ŋ$_olrvom!b;uv bv|ub1|-_uv-"_;uv|o0b|o@oul;ubuv|-ঞomv7bvouŐmoou;v|(-Ѵ;voou7bm-|ouķ!;vou1; u-1ঞ1;vu-m1_ķL1;o=|_;_b;=ou;v|;uő!! ŋ$_olrvomh-m-]-m!;]bom_;Ѵv;- mvѴo-m7-m7!;vou1;oou7bm-|ouŐ=oul;uѴ-|u-Ѵ!;vou1;-m-];u-|om-r-u|;ő!! ŋ$_olrvomh-m-]-m!;]bomu-m1bvu;7-Ѵ; )bѴ7Ѵb=;boѴo]bv|!! ŋ$_olrvomh-m-]-m!;]bombm-"b]Ѵo1_ $;-l;-7ķ"bѴb1Ѵ|u;-m7ou;v|"|;-u7v_br!! ŋ$_olrvomh-m-]-m!;]bom ub1(-Ѵ7-Ѵ bu;1|ou!;vou1;-m-];l;m|!! ŋƐƏƏbѴ;ov; bv|ub1| b-m;uom !-m];L1;u!! ŋƐƏƏbѴ;ov; bv|ub1| -b7-f1_;u "|;-u7v_brL1;u!! ŋ!-m];u-m1_ -mb;ѴѴ;|_0;u|vom ;r| bu;1|ou!! ŋ!;v;-u1_ ouu-bm;-1Ѵ-1_Ѵ-m m|oloѴo]bv|!! ŋ!;vou1; Ѵ-mmbm]-m7vv;vvl;m|u-m1_ o];bv "|;-u7v_br -Ѵ-ঞomou;v|;u ŋ -uhv-m7omv;u-ঞomL1;u";ub1;m7-1h- "-u];-m|ķ$_olrvomu-v;u bbvbom $-0Ѵ;ƒĹbu;-m7;l;u];m1l-m-];l;m|-];m1v|-==ŐmƷƐƒĸmo|;Ĺbm1Ѵ7bm]r-uঞ1br-m|v_o1_ov;mo||o0;b7;mঞC;70;ѴoőAgency Name Role)bѴ7Cu;";ub1; Ѵb@_-rl-m bu;1|ou uobm1b-Ѵr;u-ঞomvķ=oul;u-lѴoorvbu;;m|u;-m-];u)bѴ7Cu;";ub1; ;mom-Ŋuom oul;u!;_-0bѴb|-ঞom"r;ubvou-m7;- tbrl;m|oou7bm-|ou)bѴ7Cu;";ub1; -;oum; oul;u!;_-0bѴb|-ঞomoou7bm-|ou)bѴ7Cu;";ub1; u-7b|h; ";mbou)bѴ7Cu;L1;uķr;u-ঞomvŋ-lѴoorvbu;;m|u;212 ELEPHANT HILLՊŇՊ """ ! Agency Name Role)bѴ7Cu;";ub1; -lb;;@u;v bu;1|ou"|u-|;]b1 m]-];l;m|)bѴ7Cu;";ub1; !o0"1_;b|;u bu;1|oubu;;m|u;r;u-ঞomvķ=oul;u-lѴoorvbu;;m|u;-m-];u)bѴ7Cu;";ub1; !;]$u-rr )bѴ7Cu;L1;uŋƐƏƏbѴ;ov;bu;,om; l;u];m1-m-];l;m| "Ѵb-_o !;]bom-Ѵ-m-];uŋ ;m|u-Ѵ!;]bom l;u];m1-m-];l;m| bh;m-@ !;]bom-Ѵ-m-];uŋ ;m|u-Ѵ!;]bom l;u];m1-m-];l;m| m7u;ouubvom ";mbou!;]bom-Ѵ-m-];uŋ ;m|u-Ѵ!;]bombuv|-ঞomv l;u];m1";ub1;v"o1b;|;@ v|-1_;oul;uou;v|;Ѵv-m-];l;m| uo]u-lb-bvomŐ1uu;m|-|ঞl;o=bm|;ub;ő")!u-Ѵbu;";ub1;Őv|u-Ѵb-ő;bѴѴ;m7;uvomu-m1_ bu;1|ouŐ Ѵ;r_-m|bѴѴőĸ";mboub;Ѵ7L1;u-m7$u-bmbm]L1;u")!"$-0Ѵ;ƓĹ77b|bom-Ѵv|-h;_oѴ7;uvŐmƷѵőou;v|Ѵb1;mv;;v|-@ƑŐmo|;Ĺom;1om|ub0|;7ub;m-77bঞomv|o-mbm|;ub;őo1-Ѵu-m1_;uƒomvѴ|-m|vbѴb1Ѵ|u;vr;1b-Ѵbv|Ɛ213 "APPENDIX 2";1࣐r;l1Ѵ;||;u|o u;lb;uou]-m214 ELEPHANT HILLՊŇՊ """ ! 215 "216 ELEPHANT HILLՊŇՊ """ ! Page 1 of 3 Reference: 231261 October 27, 2017 Kukpi7 Ryan Day, Bonaparte Indian Band kukpi7.stuxwtews@bonaparteindianband.com Kukpi7 Ron Ignace, Skeetchestn Indian Band Kukpi7.ignace@gmail.com Kukpi7 Larry Fletcher, High Bar First Nation chieflarryfletcher@hbfn.ca Kukpi7 Steve Tresierra Whispering Pines / Clinton Indian Band steve.tresierra@wpcib.com Kukpi7 Francis Alec, Ts’kw’aylaxw First Nation falec@tskwaylaxw.com Kukpi7 Charlene Belleau, Esk'etemc First Nation charleneb@esketemc.ca Kukpi7 Patrick Harry, Stswecem’c Xgat’tem First Nation chief@canoecreekband.ca Kukpi7 Donna Dixon, ;DWĞǌOO)LUVW1DWLRQ bandadmin@xatsull.com Kukpi7 Nathan Matthew, Simpcw First Nation nathan.matthew@simpcw.com Kukpi7 Ann Louie, Williams Lake Indian Band ann.louie@williamslakeband.ca Kukpi7 Judy Wilson, Neskonlith Indian Band judywilson@neskonlith.net Kukpi7 Paul Michel, Adams Lake Indian Band paulmichel@alib.ca Kukpi7 Oliver Arnouse, Little Shuswap Lake Indian Band oarnouse@lslib.ca Kukpi7 Wayne Christian, Splatsin Indian Band Kukpi7_Christian@splatsin.ca Kukpi7 Barb Cote, Shuswap Indian Band ea@shuswapnation.org Kukpi7 Fred Seymour, Tk'emlúps te Secwépemc kukpi7@kib.ca Kukpi7 Mike Archie, Canim Lake Indian Band chief@canimlakeband.com Dear Chiefs: Thank you for your letters of September 5 and October 10, 2017, to Premier Horgan, Ministers Fraser and Heyman and me, regarding a strategic, landscape level approach to post-wildfire recovery on the Elephant Hill fire. I apologize for the delayed response. Let me start by expressing my sincere condolences and acknowledgement for the profound impact that the 2017 wildfires have had on your community members. Our thoughts are with all those impacted by these devastating wildfires. You asked about our government’s commitment to true and lasting reconciliation with First Nations in British Columbia, and our commitment to adopting and implementing the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and the Calls to Action of the Truth and Reconciliation Commission. We are fully committed to both and are pursuing ways to Ministry of Forests, Lands, Natural Resource Operations and Rural Development Office of the Minister Mailing Address: PO BOX 9049 Stn Prov Govt Victoria, BC V8W 9E2 Tel: 250 387-6240 Fax: 250 387-1040 Website: www.gov.bc.ca/for Page 1 of 3 Reference: 231261 October 27, 2017 Kukpi7 Ryan Day, Bon parte Indian Band kukpi7.stuxwtews@bonaparteindianband.com Kukpi7 Ron Ignace, Skeetchestn Indian Band Kukpi7.ignace@gmail.com Kukpi7 Larry Fletcher, High Bar First Nation chieflarryfletcher@hbfn.ca Kukpi7 Steve Tresierra Whispering Pines / Clinton Indian Band steve.tresierra@wpcib.com Kukpi7 Francis Alec, Ts’kw’aylaxw First Nation falec@tskwaylaxw.com Kukpi7 Charlene Belleau, Esk'etemc First Nation charleneb@esketemc.ca Kukpi7 Patrick Harry, Stswecem’c Xgat’tem First Nation chief@canoecreekband.ca Kukpi7 Donna Dixon, ;DWĞǌOO)LUVW1DWLRQ bandadmin@xatsull.com Kukpi7 Natha tt , Simpcw First Nation nathan.ma the .com Kukpi7 Ann Louie, Williams Lake Indian Band ann.louie@williamslakeband.ca Kukpi7 Judy skonlith Indian Band judywilson s lit . et Kukpi7 Paul Michel, Adams Lake Indian Band paulmichel@alib.ca Kukpi7 Oliver Arnouse, Little Shuswap Lake Indian Band oarnouse@lslib.ca Kukpi7 Wayne Christian, Splatsin Indian Band Kukpi7_Christian@splatsin.ca Kukpi7 Barb Cote, Shuswap Indian Band ea@shuswapnation.org Kukpi7 Fred Seymour, Tk'emlúps te Secwépemc kukpi7@kib.ca Kukpi7 Mike Archie, Canim Lake Indian Band chief@canimlakeband.com Dear Chiefs: Thank you for your letters of September 5 and October 10, 2017, to Premier Horgan, Ministers Fraser and Heyman and me, regarding a strategic, landscape level app oach to post-wildf re recovery on the Elephant Hill fire. I pologize for the delayed r sponse. Let me start by expressing my sincere condolences and acknowledgement for the profound impact that the 2017 wildfires have had on your community members. Our thoughts are with all those impacted by these devastating wildfires. You asked about our government’s commitment to true and lasting reconciliation with First Nations in British Columbia, and our commitment to adopting and implementing the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and the Calls to Action of the Truth and Reconciliation Commission. We are fully committed to both and are pursuing ways to Ministry of Forests, Lands, Natural Resource Operations and Rural Development Office of the Minister Mailing Address: PO BOX 9049 Stn Prov Govt Victoria, BC V8W 9E2 Tel: 250 387-6240 Fax: 250 387-1040 Website: www.gov.bc.ca/for 217 "APPENDIX 3!;vromv;Ѵ;||;u=uolbmbv|;u om-Ѵ7vomChiefs Page 2 of 3 implement the UNDRIP and the Calls to Action. To begin with, I will be reviewing ministry policies and programs to ensure the UNDRIP principles are incorporated, including the policies and guidance related to wildfire recovery. This is a high priority for all agencies, including the Ministry of Forests, Lands, Natural Resource Operations and Rural Development given our responsibility for managing Crown land. I will also be looking for examples to demonstrate our new relationship and commitment to working together, and I believe post-wildfire recovery on Elephant Hill provides an opportunity to demonstrate the positive outcomes we can achieve by working together. Ministry staff and I were pleased at the proposal for a collaborative approach to post-wildfire recovery on Elephant Hill outlined in your letter of September 5, 2017. I am also pleased to hear that progress has already been made and that your meetings with my staff have been productive. I understand you are working together to develop a shared approach where your communities have a role in the planning, management and rehabilitation of the Elephant Hill wildfire, and where your communities also share the economic benefit from post-wildfire activities. I also understand that this approach will be founded on the principle of “walking on the two legs of Traditional Ecological Knowledge” coupled with other sources of scientific research. My hope is that this joint table will include all First Nations communities impacted by the Elephant Hill fire, and I look forward to updates on how this work is progressing. I hope to build a cooperative relationship with you in order to achieve more by working together, and I believe this approach will result in better outcomes for the land and people impacted by the Elephant Hill fire. I expect my staff to continue working with you in an open, honest and transparent manner. I also recognize – as you have stated – that pressure will mount to make decisions regarding salvage and other actions required to protect environmental values and stabilize local economies. While I am not able to fetter their decision making, I do commit to staff engaging through the joint table on decisions that may need to be made in the short term in order to address the issues around the environment and economic stabilization. I am hopeful that the ability to make priority decisions can be part of the development of a shared path, and I am pleased to hear that you have already had some success working together on initial priority decisions. In closing, I want to reiterate the province’s commitment to the United Nations Declaration on the Rights of Indigenous Peoples and to collaborating with First Nations to seek resolutions in British Columbia. We appreciate that much work remains to be done; however, we remain committed to working with you on rehabilitation of the Elephant Hill fire and recovery of your communities. Thank you again for your letters. I appreciate the opportunity to build on our relationships and encourage productive dialogue. Working together to keep communication open will provide a strong foundation as we move toward achieving reconciliation. Sincerely, Doug Donaldson Minister Page 1 of 3 Reference: 231261 October 27, 2017 Kukpi7 Ryan Day, Bonaparte Indian Band kukpi7.stuxwtews@bonaparteindianband.com Kukpi7 Ron Ignace, Skeetchestn Indian Band Kukpi7.ignace@gmail.com Kukpi7 Larry Fletcher, High Bar First Nation chieflarryfletcher@hbfn.ca Kukpi7 Steve Tresierra Whispering Pines / Clinton Indian Band steve.tresierra@wpcib.com Kukpi7 Francis Alec, Ts’kw’aylaxw First Nation falec@tskwaylaxw.com Kukpi7 Charlene Belleau, Esk'etemc First Nation charleneb@esketemc.ca Kukpi7 Patrick Harry, Stswecem’c Xgat’tem First Nation chief@canoecreekband.ca Kukpi7 Donna Dixon, ;DWĞǌOO)LUVW1DWLRQ bandadmin@xatsull.com Kukpi7 Nathan Matthew, Simpcw First Nation nathan.matthew@simpcw.com Kukpi7 Ann Louie, Williams Lake Indian Band ann.louie@williamslakeband.ca Kukpi7 Judy Wilson, Neskonlith Indian Band judywilson@neskonlith.net Kukpi7 Paul Michel, Adams Lake Indian Band paulmichel@alib.ca Kukpi7 Oliver Arnouse, Little Shuswap Lake Indian Band oarnouse@lslib.ca Kukpi7 Wayne Christian, Splatsin Indian Band Kukpi7_Christian@splatsin.ca Kukpi7 Barb Cote, Shuswap Indian Band ea@shuswapnation.org Kukpi7 Fred Seymour, Tk'emlúps te Secwépemc kukpi7@kib.ca Kukpi7 Mike Archie, Canim Lake Indian Band chief@canimlakeband.com Dear Chiefs: Thank you for your letters of September 5 and October 10, 2017, to Premier Horgan, Ministers Fraser and Heyman and me, regarding a strategic, landscape level approach to post-wildfire recovery on the Elephant Hill fire. I apologize for the delayed response. Let me start by expressing my sincere condolences and acknowledgement for the profound impact that the 2017 wildfires have had on your community members. Our thoughts are with all those impacted by these devastating wildfires. You asked about our government’s commitment to true and lasting reconciliation with First Nations in British Columbia, and our commitment to adopting and implementing the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and the Calls to Action of the Truth and Reconciliation Commission. We are fully committed to both and are pursuing ways to Ministry of Forests, Lands, Natural Resource Operations and Rural Development Office of the Minister Mailing Address: PO BOX 9049 Stn Prov Govt Victoria, BC V8W 9E2 Tel: 250 387-6240 Fax: 250 387-1040 Website: www.gov.bc.ca/for ƑƐѶ ELEPHANT HILLՊŇՊ """ ! Chiefs Page 2 of 3 implement the UNDRIP and the Calls to Action. To begin with, I will be reviewing ministry policies and programs to ensure the UNDRIP principles are incorporated, including the policies and guidance related to wildfire recovery. This is a high priority for all agencies, including the Ministry of Forests, Lands, Natural Resource Operations and Rural Development given our responsibility for managing Crown land. I will also be looking for examples to demonstrate our new relationship and commitment to working together, and I believe post-wildfire recovery on Elephant Hill provides an opportunity to demonstrate the positive outcomes we can achieve by working together. Ministry staff and I were pleased at the proposal for a collaborative approach to post-wildfire recovery on Elephant Hill outlined in your letter of September 5, 2017. I am also pleased to hear that progress has already been made and that your meetings with my staff have been productive. I understand you are working together to develop a shared approach where your communities have a role in the planning, management and rehabilitation of the Elephant Hill wildfire, and where your communities also share the economic benefit from post-wildfire activities. I also understand that this approach will be founded on the principle of “walking on the two legs of Traditional Ecological Knowledge” coupled with other sources of scientific research. My hope is that this joint table will include all First Nations communities impacted by the Elephant Hill fire, and I look forward to updates on how this work is progressing. I hope to build a cooperative relationship with you in order to achieve more by working together, and I believe this approach will result in better outcomes for the land and people impacted by the Elephant Hill fire. I expect my staff to continue working with you in an open, honest and transparent manner. I also recognize – as you have stated – that pressure will mount to make decisions regarding salvage and other actions required to protect environmental values and stabilize local economies. While I am not able to fetter their decision making, I do commit to staff engaging through the joint table on decisions that may need to be made in the short term in order to address the issues around the environment and economic stabilization. I am hopeful that the ability to make priority decisions can be part of the development of a shared path, and I am pleased to hear that you have already had some success working together on initial priority decisions. In closing, I want to reiterate the province’s commitment to the United Nations Declaration on the Rights of Indigenous Peoples and to collaborating with First Nations to seek resolutions in British Columbia. We appreciate that much work remains to be done; however, we remain committed to working with you on rehabilitation of the Elephant Hill fire and recovery of your communities. Thank you again for your letters. I appreciate the opportunity to build on our relationships and encourage productive dialogue. Working together to keep communication open will provide a strong foundation as we move toward achieving reconciliation. Sincerely, Doug Donaldson Minister Chiefs Page 3 of 3 pc: Honourable John Horgan, Premier of British Columbia Honourable Scott Fraser, Minister of Indigenous Relations and Reconciliation Honourable George Heyman, Minister of Environment and Climate Change Strategy Doug Caul, Deputy Minister of Indigenous Relations and Reconciliation Bobbi Plecas, Deputy Minister of Climate Change, Ministry of Environment and Climate Change Strategy Tim Sheldan, Deputy Minister of Forests, Lands, Natural Resource Operations and Rural Development Mark Zacharias, Deputy Minister of Environment, Ministry of Environment and Climate Change Strategy Pat Byrne, District Manager, 100 Mile House Natural Resource District Rachael Pollard, District Manager, Thompson Rivers Natural Resource District Rob Schweitzer, Fire Centre Manager, BC Wildfire Service – Kamloops 219 "220 ELEPHANT HILLՊŇՊ """ ! APPENDIX 4 Ѵ;r_-m|bѴѴobm|;-7;uv_brom1bѴ-m7obm|$;1_mb1-Ѵollb;;$;ulvo=!;=;u;m1;-m7-|;u]o-Ѵbmouhbm]|o];|_;ubv-Ѵom]Ŋ|;ulķv|u-|;]b1-m7Ѵ-m7v1-r;Ѵ;;Ѵ-rruo-1_|orov|ŊbѴ7Cu;u;1o;uķ_;u;m7b];movollmbঞ;v-u;bmoѴ;7bmu;1o;u;@ou|v-m7_-;-1;m|u-ѴuoѴ;bm7;|;ulbmbm]_-|rov|ŊbѴ7Cu;u;1o;uѴoohvѴbh;ĺv;ouh|o];|_;uķ;-u;vbm]|_;rubm1brѴ;o=ľ-Ѵhbm]om|oѴ;]vĹ;v|;umv1b;m1;-m7buv|-ঞomvv1b;m1;|o];|_;uĿĺ$_bv-rruo-1_bv-m;-lrѴ;o=|_;ĺĺo;uml;m|Ľv1ollb|l;m||o|u;-m7Ѵ-vঞm]u;1om1bѴb-ঞomb|_m7b];movollmbঞ;vĺPurposeobm|;-7;uv_brom1bѴ$_;obm|;-7;uv_brom1bѴbѴѴ]b7;|_;7bu;1ঞom=ou)bѴ7Cu;!;1o;uĺ$_;1ollb;;bѴѴ-1|-v-]o;umbm]0o7o;u|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uruo1;vvĺ$_;obm|;-7;uv_brom1bѴbѴѴl-h;7;1bvbomv|o0;blrѴ;l;m|;70|_;$;1_mb1-Ѵollb;;ĺŎ uolo|;Ѵ-m7v1-r;Ѵ;;ѴrѴ-mmbm]Ŏ o1vom)bѴ7Cu;!;1o;ub|_-Ѵom]|;ul]o-Ѵo=Ѵ-m70-v;!;vbѴb;m1ĺ Ѵ;r_-m|bѴѴ)bѴ7Cu;$;1_mb1-Ѵollb;; )$bѴѴl-h;u;1oll;m7-ঞomv|obm=oulblrѴ;l;m|-ঞomķlomb|oubm]-m7|_;7;;Ѵorl;m|o=or;u-ঞom-ѴrѴ-mv|ovrrou|bѴ7Cu;u;1o;u;@ou|v-vo|Ѵbm;70|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;u Ѵ-mķ-Ѵbbm]7o1l;m|m7;u7;;Ѵorl;m|-v|_;ouhbm]]uorv-m7bmbঞ-ঞ;v7;;Ѵorĺ$_;!;1o;u Ѵ-m7o1l;m|ruo71;7bѴѴ=oul|_;=om7-ঞom=ou-]b7;=ou=|u;bѴ7Cu;u;1o;ubm|_; uobm1;ĺ$_;vr;1bC1rurov;vo=|_;ollb;;l-bm1Ѵ7;|_;=oѴѴobm]u;vromvb0bѴbঞ;vĹŎ uob7;-7b1;-m7u;1oll;m7-ঞomv|o|_;u;]-u7bm]bѴ7Cu;u;1o;ub|_bm|_;0om7vo=|_; Ѵ;r_-m|bѴѴbѴ7Cu;ķbm-ঞl;Ѵl-mm;u|o-ѴѴo7;r-u|l;m|-ѴѴ-rruo;77;1bvbomv-m7-7fv|l;m|v|oruo1;;7Ŏ uob7;or;u-ঞom-Ѵ-m7|;1_mb1-Ѵ;r;uঞv;|o7;;Ѵoru;1oll;m7-ঞomvķ]b7-m1;ķrubm1brѴ;v-m7v|u-|;]b;v=oubѴ7Cu;u;1o;uom Ѵ;r_-m|bѴѴvbm]-Ѵ;mvo=Ѵ-m7v1-r;Ѵ;;ѴrѴ-mmbm]Ŏ m1Ѵ7bm]0|mo|Ѵblb|;7|oĹu-m];ķbѴ7Ѵb=;ķCv_;ub;vķvobѴķ-|;uķCu;ķ;1oѴo]b1-Ѵ-m7-mo|_;ur;uঞm;m||oѴ-m7v;Ŏ ;1|;u;t;v|vo=|_;Ŏ b7;|_;ruo71ঞomo=7;Ѵb;u-0Ѵ;v|_-|bѴѴ0;v;7-vr-u|o=-=u-l;ouh=ou=|u;Cu;;;m|vŎ m7ouv;rѴ-mv=ou"bѴb1Ѵ|u;-1ঞbঞ;v0;om7ƑƏƑƏŎ uob7;-l;1_-mbvl=ouv|-h;_oѴ7;uv|o1om|ub0|;|o|_;blrѴ;l;m|-ঞomo=|_;)bѴ7Cu;!;1o;u Ѵ-mŎ -h;u;1oll;m7-ঞomvu;]-u7bm]ķ-m7r-uঞ1br-ঞm]bmķ;71-ঞom-m71ollmb1-ঞombmbঞ-ঞ;vŎ vvbv|bm|_;=u|_;u7;;Ѵorl;m|-m7blrѴ;l;m|-ঞomo=|_;lomb|oubm]ruo1;vvķbm1Ѵ7bm]r-uঞ1br-ঞombm7-|-1oѴѴ;1ঞom-m7bm|;uru;|-ঞomŎ -h;u;1oll;m7-ঞomv=ouĸv;ķv;-vom-Ѵv;ķr;ulb|1om7bঞomvķ-m7;-Ѵ-ঞomo=0-v;Ѵbm;v|-|v-m7=|u;7;vbu;7v|-|vķ-v;ѴѴ-v=ouu;1Ѵ-l-ঞom-m77;;Ѵorl;m|v|-m7-u7v221 "!;Ѵ-|bomv_bro= )$|oobm| ;-7;uv_brom1bѴ$_;1oѴѴ;1ঞ;Ѵ;m7ouv;v7;1bvbomvom-ml0;uo=-vr;1|vo=rov|ŊbѴ7Cu;u;1o;uķbm1Ѵ7bm]7;;Ѵorl;m|o=-u-m];u;1o;uv|u-|;]ķCu;]-u7u;_-0bѴb|-ঞomv|u-|;]ķ-11;vvl-m-];l;m|ķvbѴb1Ѵ|u;rubm1brѴ;v-m7v-Ѵ-];u;|;mঞomrubm1brѴ;vĺ )$bv;r;1|;7|oo@;uu;1oll;m7-ঞomv=ouruo]u-lvķrbѴo|vķlomb|oubm]ķ-m7l;|_o7oѴo]-m7|oruob7;u;1oll;m7-ঞomv|o|_;=ou;m7ouv;l;m|ĺ;l0;uv_brobm|;-7;uv_brom1bѴŎ olrovbঞomտ ";mboul-m-];uvo=!! ĺտ _b;=v=uol|_;blr-1|;7buv|-ঞomvĸom-r-u|;ķ-mbl-h;ķ-mo;u;;hņ o]u;;hķb]_-uķ)_bvr;ubm] bm;vķ"h;;|1_;v|mķ$vĽhĽ-Ѵ-ķ$Ľh;lѴrv$;1_mb1-Ѵollb;;Ŏ rrobm|l;m|տ $;1_mb1-Ѵ1ollb;;l;l0;uv-u;-rrobm|;70|_;buu;vr;1ঞ;ou]-mb-ঞomvĺm-Ѵ|;um-|;ou]-mb-ঞom-Ѵu;ru;v;m|-ঞ;bѴѴ0;-vvb]m;7|o-;m71ollb;;l;;ঞm]vbm|_;bu-0v;m1;Ŏ olrovbঞomŐollb;;bv||o0;rr;m7;7őտ -1_ou]-mb-ঞomķbm1Ѵ7bm]buv|-ঞomv1ollmbঞ;vķ $!ķ ķ)"-m7!-ub0olv|0;u;ru;v;m|;70-|Ѵ;-v|om;bm7bb7-Ѵ;v| u-1ঞ1;vŎ !;ru;v;m|-ঞ;v7omo|u;ru;v;m|bm7bb7-Ѵvouou]-mb-ঞomvķ0||_;bu1ollmb|-v-_oѴ;Ŏ rrou|mbঞ;vbѴѴ0;ruob7;7=ou|_;-77bঞomo=m;l;l0;uvou-Ѵ|;um-|;vŎ ;l0;uv_o=;;Ѵ|_;-u;moѴom];u-0Ѵ;|or-uঞ1br-|;bm]oo7=-b|_ķom|_;0-vbvo=|_;$;ulvo=!;=;u;m1;-u;;r;1|;7|ooѴm|-ubѴb|_7u-=uol|_;l;l0;uv_brŎ ;l0;uv-u;;r;1|;7|ov_ou;vr;1|=ou;-1_o|_;uĽvঞl;-m7r;uvom-Ѵbm|;]ub|ĺ!;vr;1|l;-mvѴbv|;mbm]1-u;=ѴѴb|_|_;bm|;m|o=1Ѵ;-uѴm7;uv|-m7bm]_-||_;o|_;ubvv-bm]0;=ou;u;vrom7bm]ĺ|l;-mv|u;-ঞm]om;-mo|_;ub|_ruo=;vvbom-Ѵ1ou7b-Ѵb|-m77;=;u;m1;ķ;;mb=|_;u;bv-7bv-]u;;l;m|o;uv|-|;7rovbঞomvom-mbvv;ĺ;l0;uv-u;;r;1|;7|or-uঞ1br-|;bm]oo7=-b|_ķbm-]u;;l;m|b|_|_;bm|;m7;7rurov;o=|_;]uorĺ;l0;uvv_oѴ70;ru;r-u;7-m7bѴѴbm]|oouhb|_o|_;uv|o-1_b;;|_;1ollb;;Ľvv|-|;7o0f;1ঞ;vo=|_;-m7-|;-m7"1or;o=|_;1ollb;;Ŏ ollb;;l;l0;uv|_uo]_v0ouhbm]]uorvoubm|_;moul-Ѵ1ouv;o=-1ঞombѴѴ1oѴѴ-0ou-|;b|_|;1_mb1-Ѵ|;-ll;l0;uvo|vb7;o=v1_;7Ѵ;7l;;ঞm]vĺu]-mb-|bom-Ѵ"|u1|u;obm|;-7;uv_brom1bѴŎ ollb;;oŊ_-buĹhrbƕ -Ŏ ollb;;oŊ_-buĹ$_olrvom!b;uv bv|ub1|-m-];uķ!-1_-;Ѵ oѴѴ-u7Ŏ ";1u;|-ub-|Ĺ$_olrvom!b;uv bv|ub1|)bѴ7Cu;!;1o;u-m-];u )$;1_mb1-Ѵollb;;Ŏ ollb;;oŊ_-buĹ$_olrvom!b;uv bv|ub1|)bѴ7Cu;!;1o;u-m-];uŎ ollb;;oŊ_-buĹbuv|-ঞomv!;vou1;-m-];uŎ ";1u;|-ub-|Ĺ$_olrvom!b;uv bv|ub1|Ŏ oŊ_-buvbѴѴ-Ѵ|;um-|;Ѵ;-7bm]l;;ঞm]vĺŎ ;;ঞm]v1_;7Ѵ;vbѴѴ0;1Ѵ;-uѴ7;Cm;7Ŏ ;;ঞm]lbm|;vbѴѴ0;|-h;m-|;-1_l;;ঞm]-m7bѴѴbm1Ѵ7;-1ঞomb|;lvŎ bm|;v=uol|_;ru;bovl;;ঞm]-m7-];m7-vbѴѴ0;u;Ѵ;-v;7|_;ub7-rubou|o;-1_l;;ঞm]ĺ];m7-vbѴѴbm1Ѵ7;h;b|;lv=ou7;1bvbom222 ELEPHANT HILLՊŇՊ """ ! Ŏ $_;Ѵo1-ঞomo=l;;ঞm]vbѴѴ0;7;|;ulbm;70-v;7om-]u;;l;m|0|_;1ollb;;Ŏ ollb;;l;l0;uv-]u;;|oĹտ -h;-;m7-m1;-ruboub|-m7u;-7l-|;ub-Ѵruob7;7bm-7-m1;ĸտ rrobm|-1oѴѴ;-];-v-7;vb]m-|;7-Ѵ|;um-|;;lro;u;7|ol-h;7;1bvbomv-m70ub;=;7omru;bov7;1bvbomv-m77bv1vvbomvŎ ѴѴbm|;u;v|vbѴѴ0;1omvb7;u;70|7;1bvbomŊl-hbm]ņ;m7ouv;l;m|bv0l;l0;uvņ|_;buruo_o-u;bm-;m7-m1;Procedural ProvisionsŎ $_;1ollb;;vbѴѴv|ub;|oor;u-|;01omv;mvv|oruob7;1omv|u1ঞ;u;1oll;m7-ঞomv|o|_;-m7ņouruob7;7;1bvbomvņ7bu;1ঞom|o|_;|;1_mb1-Ѵ1ollb;;ĺomv;mvvbv7;Cm;7-v-7;1bvbomŊl-hbm]ruo1;vvbm_b1_-ѴѴr-uঞ;v|_-|-u;bmoѴ;7-]u;;|o|_;Cm-Ѵu;1oll;m7-ঞomĺomv;mvv7o;vmo|l;-m|_-|-ѴѴr-uঞ;v-u;1olrѴ;|;Ѵv-ঞvC;7b|_|_;Cm-Ѵo|1ol;ĺŎ =1omv;mvv1-mmo|0;u;-1_;7-[;u-lrѴ;7bv1vvbomķ-o|;l-0;|-h;mb|_|_;u;vѴ|vo=|_-|o|;=ou-u7;7b|_|_;-7b1;]b;m|o|_;ĺ$_;b;vo=7bvv;mঞm]o|;uvbѴѴ0;ru;v;m|;7b|_|_;o|;u;vѴ|vĺŎ ollb;;l;l0;uvbѴѴmo|r0Ѵb1Ѵu;ru;v;m|-mb;vo=|_;1ollb;;o|_;u|_-m|_;u;1oll;m7-ঞomv|_-|_-;0;;m1Ѵ;-uѴl-7;-m7u;1ou7;7|_uo]_|_;1ollb;;ruo1;vvĺŎ |bv|_;uoѴ;o=-m-Ѵ|;um-|;1ollb;;l;l0;uv|o0;;ѴѴŊbm=oul;7o=|_;0vbm;vvo=|_;1ollb;;ĺ$_;l-mo|o|;bm7bv1vvbomv-||_;|-0Ѵ;_bѴ;-;m7bm]b=|_;rubl-uu;ru;v;m|-ঞ;bvru;v;m|Ŏ "01ollb;;vl-0;=oul;7|o-77u;vvr-uঞ1Ѵ-ubvv;vou|or;u=oulvr;1bC1|-vhvĺ$_;v;v01ollb;;vbѴѴ0;=oul;7-m7|_;1olrovbঞom7;|;ulbm;701omv;mvvĺ$_;v01ollb;;bѴѴu;rou||o )$ĺŎ rrѴb1-ঞomv|ol-h;-ru;v;m|-ঞom|o|_;1ollb;;bѴѴ0;l-7;|_uo]_|_;1ollb;;1_-bur;uvom|o_-;|_;b|;l1omvb7;u;7|o0;bm1Ѵ7;7om|_;l;;ঞm]-];m7-ĺŎ |bv|_;1_-bur;uvomĽvu;vromvb0bѴb||ol-m-];|_;ঞl;o=|_;1ollb;;;@;1ঞ;Ѵ-m7-@ou7;tb|-0Ѵ;ঞl;=ou-ѴѴu;ru;v;m|-ঞ;vŐ0|l-Ѵblb||_;ঞl;o=-mu;ru;v;m|-ঞ;vo|_-|-ѴѴu;ru;v;m|-ঞ;v1-m-77u;vvbvv;vőĺFundingŎ $_; bv|ub1|bѴѴ=m7-rruo;7l;;ঞm]1ov|vbm1Ѵ7bm]v1_b|;lv-vl;;ঞm]uoolu;m|-Ѵķu;=u;v_l;m|vķ-7;uঞvbm]ķ-m7ņoul-bѴŊo|vĺ$_;u;bѴѴ0;mo_omou-ublvou|u-;Ѵv0vbv|;m1;=oul;l0;uv|o-;m7l;;ঞm]vĺŎ m7bm]=oublrѴ;l;mঞm]-1ঞomvbѴѴ0;0-v;7rom|_;7;r-u|l;m|Ľv-rruo;707];|vķ-m7rom-mr-u|m;uv_br-]u;;l;m|v7;;Ѵor;7|_uo]_ou0|_;7;r-u|l;m|ĺollmb1-|bomvŎ m|;um-Ѵķ |;um-Ѵķ-m77-|-Ŏ $ "b|;Ŋ m_-m1;bm;vঞ]-|;"_-u; obm|ouo|_;uŎ mr0Ѵb1=-1bm]Ő;|;um-Ѵő1ollmb1-ঞomvbѴѴ0;7bv1vv;70|_;obm|;-7;uv_brom1bѴTerms of Reference ReviewŎ $_;$;ulvo=!;=;u;m1;bѴѴ0;-Ѵbbm]7o1l;m|-m71-m0;1_-m];7|ou;Y;1||_;1_-m]bm]m;;7v-m7;oѴঞomo=|_;1ollb;;vĺŎ |-lbmbll|_;$;ulvo=!;=;u;m1;bѴѴ0;u;b;;7om-m-mm-Ѵ0-vbvĺ223 "APPENDIX 5 Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴ ubm1brѴ;v=ou$bl0;u"-Ѵ-];$_;ƑƏƐƕ)bѴ7Cu;v;-vom_-v0;;m|_;lov|7-l-]bm]-m71_-ѴѴ;m]bm]bѴ7Cu;v;-vombm|_; uobm1;Ľv_bv|ouĺ$_; Ѵ;r_-m|bѴѴbѴ7Cu;1olrѴ;_-v_-7v;;u;blr-1|v|o|_;Ѵ-m7v1-r;ĺ$_;!;1o;uo=|_;Ѵ-m7-m7b|v;1ovv|;lvbѴѴ0;]b7;70v|u-|;]b1-m71oѴѴ-0ou-ঞ;Ѵ7;;Ѵor;7u;1o;urѴ-mvĺ$ovrrou|ঞl0;uv-Ѵ-];b|_-m;1ovv|;lŊ0-v;7-rruo-1_ķ|_;obm|$;1_mb1-Ѵ)ouhbm]uorķm7;u]b7-m1;=uol|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴķ_-v7;;Ѵor;7-Cuv|;uvbomo=rubm1brѴ;v=ouঞl0;uv-Ѵ-];b|_bm|_; Ѵ;r_-m|bѴѴbѴ7Cu;1olrѴ;r;ubl;|;uĺƐĺ o_-u;vঞm]bmvƑĺ o]u;;m|u;;v_-u;v|;7mѴ;vv=ouv-=;|1ƒĺ oor;u-ঞm]bmhmom-u1_-;oѴo]b1-Ѵ-m7ņou1Ѵ|u-Ѵ_;ub|-];vb|;vĺ@;uvb;|o0;7;|;ulbm;70ouhbm]b|_-rrѴb1-0Ѵ;1ollmbঞ;v-m7bѴѴ0;vb|;vr;1bC1Ɠĺ $_;"h;;|1_;v|mѴ|u-Ѵ!;vou1;-m-];l;m|,om;vŐ!,ĽvőbѴѴ0;-rrѴb;7|ov|u;-lvķѴ-h;vķ;|Ѵ-m7vķ-m7l-uv_;vĺ"bm1;-;m-ঞomo=-|;uYoķv;7bl;m|1om|uoѴ-m7v_-7bm]-u;ruboubঞ;v=oul-m-];l;m|ķ-v;ѴѴ-v-m;r;1|;7ubv;bm|_;-|;u|-0Ѵ;rov|bѴ7Cu;bvѴbh;Ѵķubr-ub-m;|-u;-v_-;0;;m-m-Ѵ;7-m7l-rr;7ĺ$_;v;-u;-v;1;;7!,Ľvbmvol;1-v;v-m7u;|;mঞomo=0o|_Ѵb;-m77;-7|u;;vbm|_;v;-u;-vbvruorov;7ĺ-rrbm]o=|_;v;-u;-vbѴѴ0;ruob7;7Ɣĺ ov-Ѵ-]bm]bm7uoѴo]b1-ѴѴ";mvbঞ;,om;vŐ-rruobl-|;Ѵ|_;vmoѴbm;-|rubѴƐőĸ$_bvbѴѴbm1Ѵ7;|_;"ķ ""ķ""-m7" ";1om;vbmvr;1bC1-|;uv_;7vĺ-rrbm]bѴѴ0;ruob7;7ѵĺ o_-u;vঞm]bmѴb;v|-m7vŐѴo0umv;;ub|-u;-vőbmѴ;]-Ѵ-m7ruorov;7m]Ѵ-|;bm|;uu-m];-m71omvbv|;m|b|_|_;-ub0oo!;]bomvb]m;7-ub-m1;=ou|_bvo0f;1ঞ;ƕĺ ov-Ѵ-];bm( roѴ]omvo=!;|;mঞomou u;v;u-ঞomѶĺ ov-Ѵ-];omvѴor;vƻƓƏѷu;]-u7Ѵ;vvo=v;;ub|0um-u;-v-m7mov-Ѵ-];omvѴor;vƻƒƏѷom_b]_v;;ub|-u;-vĺ-rrbm]bѴѴ0;ruob7;72Ɩĺ ou;=ou;v|-ঞombm-u;-vb7;mঞC;7-vu-vvѴ-m7v;m1_l-uhu;-vƐƏĺ -u;v|0Ѵo1hv|_-|_-;-Ѵu;-70;;m-vv;vv;7=ouu1_;oѴo]b1-ѴņѴ|u-Ѵ;ub|-];"b|;vCuv|ķb=0Ѵo1h0om7-u_-vmo|1_-m];7vbm1;-vv;vvl;m|v-m7o|_;u]b7;Ѵbm;vbm|_bv7o1l;m|-u;l;|ƐƐĺ !;|-bm|u;;vƻѵƔ1l b-l;|;u-|u;-v|;b]_|ƐƑĺ !;b;bo7b;uvb|b7;0ooh=ouro|;mঞ-Ѵ]b7-m1;-m7rovvb0Ѵ;blrѴ;l;m|-ঞom3$_;v;rubm1brѴ;v-u;7m-lb1-m7l-0;blruo;7rom-vѴ-m70-v;7u;1o;u-1ঞbঞ;vruo]u;vvĺ$_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴbѴѴouh|ou;-1_1omv;mvv-m7l-lo7b=|_;v;rubm1brѴ;v-vm;;7;7ĺ"|u-|;]b1u;|;mঞomruorov;70|_;ruobm1;l-1_-m];ĺ;]-Ѵo0f;1ঞ;v|_-|u;vѴ|bmu;|;mঞomo=|_;Ѵ-m7Ŋ0-v;-rrѴmѴ;vv|_;u;bv-vb]m;7-ub-m1;ĺ$_;v;rubm1brѴ;v_-;0;;m;m7ouv;70|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴl;l0;uvom;0u-uƔķƑƏƐѶĺ1ՊՔՓ ;Cmbঞomo=]u;;m|u;;v-m7]u;;mv|-m7vbѴѴ0;o|Ѵbm;7bm-=u|_;u7o1l;m|2ՊՔՓ"r-ঞ-ѴѴ7;Cm;7u-vvѴ-m7;m1_l-uhu;-v-u;r;m7bm]u;b;3ՊՔՓou;7;|-bѴ;7]b7-m1;u;Ѵ-ঞm]|o|_bvu;1oll;m7-ঞombv=ou|_1olbm]224 ELEPHANT HILLՊŇՊ """ ! APPENDIX 6Elephant Hill Wildfire Recovery Joint ;-7;uv_brom1bѴ ubm1brѴ;v=ou"bѴb1Ѵ|u;and Reforestation in Elephant Hill$_;ƑƏƐƕ)bѴ7Cu;v;-vom_-v0;;m|_;lov|7-l-]bm]-m71_-ѴѴ;m]bm]bѴ7Cu;v;-vombm|_; uobm1;Ľv_bv|ouĺ$_; Ѵ;r_-m|bѴѴbѴ7Cu;1olrѴ;_-v_-7v;;u;blr-1|v|o|_;Ѵ-m7v1-r;ĺ$_;u;1o;uo=|_;Ѵ-m7-m7b|v;1ovv|;lvbѴѴ0;]b7;70|_;v|u-|;]b1-m71oѴѴ-0ou-ঞ;Ѵ7;;Ѵor;7u;1o;urѴ-mvĺ$ovrrou|vbѴb1Ѵ|u;-m7u;=ou;v|-ঞomķ|_;obm|$;1_mb1-Ѳollb;;ķm7;u|_;]b7-m1;o=|_; Ѳ;r_-m|bѲѲ)bѲ7Cu;!;1o;uobm|;-7;uv_brom1bѲķ_-v7;;Ѵor;7rubm1brѴ;v=ouvbѴb1Ѵ|u;-m7u;=ou;v|-ঞomb|_bm|_; Ѵ;r_-m|bѴѴbѴ7Cu;ĹƐĺ "-=;|bv-mo;u-u1_bm]rubm1brѴ;|_-|l-bmY;m1;|u;-|l;m|7;1bvbomvƑĺ !;=ou;v|-ঞomv|u-|;]b;v-m7v|-m7-u7vv_-ѴѴ1omvb7;u=-1bѴb|-ঞomo=m-|u-Ѵv11;vvbomr-|_-vbm1omvb7;u-ঞomo=1Ѵbl-|;1_-m];Ĺvr;1b;vķ];m;ঞ17b;uvb|ķ7;mvbঞ;v-m7-u;-v|omo|u;=ou;v|Ő]u-vvѴ-m7vķm-|u-Ѵu;=ou;v|-ঞomőƒĺ -1bѴb|-|;m-|u-Ѵv11;vvbomr-|_-vb|_;1oѴo]b1-ѴѴ-rruorub-|;vr;1b;vƓĺ ;1b7ovbѴѴ0;l-bm|-bm;7b|_bm Ѵ;r_-m|bѴѴ-őՍomvb7;u7;1b7ov-v0;m;C1b-ѴŐmomŊ7;Ѵ;|;ubovőb|_bm Ѵ;r_-m|bѴѴr;ubl;|;uƔĺ ov|Cu;v-Ѵ-];_-u;v|;7v|-m7v_-;|o0;om|_;|u-f;1|ou|oru;v-Ѵ-];vr;1b;v1olrovbঞomѵĺ !;=ou;v|-ঞombmCu;7-l-];7rѴ-m|-ঞomvŋubr-ub-mrѴ-mঞm]1omvbv|vo=ubr-ub-m|u;;vr;1b;vƕĺ !;=ou;v|-ঞomv|u-|;]b;v|_-|1omvb7;u-ub-0Ѵ;7;mvbঞ;v-m7ņouv|u1|u;v-1uovv|_;Ѵ-m7v1-r;Ѷĺ =|u;;v_-u;v|;7=ouv-=;|u;-vomv7;0ubvbѴѴ0;Ѵ;[omvb|;-m7l-0;rbѴ;7-m7v|00bm]v_oѴ7o11uƖĺ uov;vr;1b;v-m71Ѵ|u-ѴѴblrou|-m|rѴ-m|vv_oѴ70;ruo|;1|;7bmvbѴb1Ѵ|u;-1ঞbঞ;vƐƏĺ "|-m7|;m7bm]-1ঞbঞ;vbѴѴ1omvb7;u-ub-0Ѵ;7;mvbঞ;v|_-|1u;-|;Ѵ-m7v1-r;7b;uvb|=oulѴঞrѴ;-Ѵ;vƐƐĺ )-b|mঞѴv-Ѵ-];1olrѴ;|;0;=ou;7obm];-Ѵ-ঞomo=-u;-vo=momŊv-Ѵ-];=ou;v|v=ouu;1o;u;1;r|_;u;b|1-m0;bm1ourou-|;7bm|o;bvঞm]ouhouu;v;-u1_ƐƑĺ u;;m|;1oѴo]b1-Ѵ7-l-];0őՍom-|_oub;7o@uo-7;_b1Ѵ;v;Ő-ѴѴ;_b1Ѵ;vu;v|ub1|;7|o|_;uo-7v-m7Cu;]-u7vőƐƒĺ $_;v;"bѴb1Ѵ|u;rubm1brѴ;v-rrѴ|o-ѴѴu;=ou;v|-ঞombm1Ѵ7bm]omu;_-0bѴb|-|;7uo-7vĺ ubm1brѴ;v-m7]b7-m1;=ouuo-7ņѴbm;-u7bv|u0-m1;u;_-0bѴb|-ঞombѴѴ0;ruob7;70|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;obm|;-7;uv_brom1bѴbm|_;m;-u=|u;ĺ$_;v;rubm1brѴ;v-u;7m-lb1-m7l-0;blruo;7rom-vѴ-m70-v;7u;1o;u-1ঞbঞ;vruo]u;vvĺ$_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴbѴѴouh|ou;-1_1omv;mvv-m7l-lo7b=|_;v;rubm1brѴ;v-vm;;7;7ĺ$_;v;rubm1brѴ;v_-;0;;m;m7ouv;70|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴl;l0;uvomѴƐƒķƑƏƐѶĺ225 "APPENDIX 7Access management principles$_;obm|$;1_mb1-Ѵ)ouhbm]uorķm7;u]b7-m1;=uol|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;!;1o;uobm|;-7;uv_brom1bѴķ_-v7;;Ѵor;711;vv-m-];l;m| ubm1brѴ;v=oub|_bm|_; Ѵ;r_-m|bѴѴ)bѴ7Cu;r;ubl;|;uĺ$_;rubm1brѴ;v_-;0;;m0uoh;m7ombm|o|o1-|;]oub;vĺ11;vv ubm1brѴ;v=ou; ;;Ѵorl;m|_b1_-u;bm|;m7;7|o]b7;-11;vv7;;Ѵorl;m|7ubm]ঞl0;uv-Ѵ-];-||_;মm] ;ulb|Ѵ;;Ѵĺ$_;v;1om71-|;]ou-u; ubm1brѴ;v=ou-m7v1-r;;;Ѵ11;vv-m-];l;m| Ѵ-mmbm]_b1_-u;bm|;m7;7|o]b7;-11;vvrѴ-mmbm]-||_;-|;uv_;7v1-Ѵ;-[;u|_;l-foub|o=|_;ঞl0;uv-Ѵ-];rѴ-mmbm]_-v0;;m1olrѴ;|;7ĺ11;vv ubm1brѴ;v=ou; ;;Ѵorl;m|Ŏ bmblb;m;uo-77;;Ѵorl;m|տ &ঞѴb;;bvঞm]uo-7vտ oѴooruo-7vտ om;omm;1|ou!o-7տ omv|u1|uo-7v|o-lbmbllb7|_-m7Ѵ;m]|_Ŏ bl|o-1_b;;;|,;uo;!o-7vտ u;-|;!;_-0bѴb|-ঞom Ѵ-m=ou;-1_মm] ;ulb|տ Ѵ-m=ou|;lrou-uuo-7v1ķ2u;_-0bѴb|-|;3uo-7vmo|m;;7;7=ouѴom]|;ulv;տ )_;u;|;lrou-uuo-7bvu;tbu;7=ouvbѴb1Ѵ|u;-11;vvomѴķ1omvb7;uѴ;-bm]-t-7|u-bѴ=ou1u;-11;vvomu;_-0bѴb|-|;7uo-7-տ )_;u;-rruorub-|;ķbmv|-ѴѴ-11;vv1om|uoѴvomm;r;ul-m;m|uo-7vտ omvb7;uuo-7vo|vb7;o=মm] ;ulb|=ou-11;vvl-m-];l;m||olbঞ]-|;1lѴ-ঞ;;@;1|vo=m;uo-7vŎ -m-];=oubm-vb;"r;1b;vտ olrѴ;|;]u-vvv;;7bm]b|_bmƐ;-uo=7bv|u0-m1;տ -m-];_7uoѴo]b1ubvhտ -bm|-bmm-|u-Ѵ7u-bm-];r-;umvտ -m-];=our;-hYovŋbm1u;-v;7u-bm-];v|u1|u;vb;տ m_-m1;7-|;u1om|uoѴķbmv|-ѴѴlou;-|;u0-uv-m71uovv7b|1_;vrubou|ovrubm]=u;v_;|տ m1u;-v;7bmvr;1ঞom=u;t;m1o=uo-7v-m7bm=u-v|u1|u;տ 7;mঞ=bvv;vb|_;bvঞm]bm=u-v|u1|u;ķrѴ-mņ-rru-bv;=our]u-7;ouu;rѴ-1;l;m|b=m;;7;7Ŏ bmblb;ņ-ob7uo-7vm;-uv;mvbঞ;_-0b|-|vķ&m]Ѵ-|;)bm|;u!-m];ķ;|Ѵ-m7vķCv_v|u;-lvķ)bѴ7Ѵb=;-0b|-|u;-vķouo|_;u-u;-v7;vb]m;7|oruob7;=ou_-0b|-|u;1o;uv1_-v)bѴ7Ѵb=;$u;;!;|;mঞomķ-m7!br-ub-m!;v;u;vPrinciples for landscape Level Access -m-];l;m| Ѵ-mmbm]Ŏ buv|-ঞombmoѴ;l;m|-|-ѴѴѴ;;Ѵvo=-11;vvl-m-];l;m|bm1Ѵ7bm]ruboubঞ-ঞomo=-|;uv_;7vķrѴ-mmbm]ķblrѴ;l;m|-ঞomķ-m7;@;1ঞ;m;vvlomb|oubm]ĺŎ uboubঞ;-|;uv_;7v=ou-11;vvl-m-];l;m|rѴ-mmbm]տ 7;mঞ=;mbuoml;m|-Ѵubvhvķ-Ѵ;v|oruo|;1|ķ-m71Ѵ|u-Ѵvb]mbC1-m1;տ olrѴ;|;bm;m|ouo=uo-7v-m7bm=u-v|u1|u;ŋuo-7vņhl2տ &v;1lѴ-ঞ;;@;1|v-m7ņoulo7;ѴѴbm]|ooѴv|o_;Ѵr7;|;ulbm;ruboub|Ŏ oѴѴ-0ou-ঞomb|_v|-h;_oѴ7;uv-m7Ѵb1;mv;_oѴ7;uv-|rѴ-mmbm]v|-];տ m]-];b|_v|-h;_oѴ7;uv-m7Ѵb1;mv;;v|o7;|;ulbm;uo-7v;m;;7v1ՊՔՓ$;lrou-u!o-7v-u;-11;vvv|u1|u;vbm-1|0Ѵo1h|_-|7omo|ruob7;-11;vv=ou=|u;ঞl0;u_-u;vঞm]ou-11;vv|oo|_;u-1ঞbঞ;v|_-|-u;o|vb7;o=|_;1|0Ѵo1hĺ2ՊՔՓ!;_-0bѴb|-|;Ĺ7;Ŋ1olr-1|vobѴvķu;7bv|ub0|;vb7;1-v|l-|;ub-Ѵ-m71o-uv;oo77;0ubvo;u7bv|u0;7-u;-ķu;;];|-|;;rov;7lbm;u-ѴvobѴķ-m7u;=ou;v|ĺ3ՊՔՓ ;ul-m;m|!o-7v-u;-11;vvv|u1|u;vbm-1|0Ѵo1h|_-|-u;m;;7;7|oruob7;Ѵom]|;ul-11;vv|o=|u;ঞl0;u_-u;vঞm]ouo|_;u-1ঞbঞ;v|_-|-u;mo|_oѴѴ1om|-bm;7b|_bm|_;1|0Ѵo1hĺ226 ELEPHANT HILLՊŇՊ """ ! Ŏ "|u-|;]b1-rruo-1_|o_-|uo-7vv|-տ ]u;vvņv-=;|տ m=u-v|u1|u;l-bm|;m-m1;տ !;1u;-ঞomտ 11;vv|ou;vou1;v-m7;bvঞm]o0Ѵb]-ঞomvŎ !;71;Ѵoor-m71omm;1|ouuo-7vտ ;]-11omm;1|ou-m7Ѵooruo-7v_-;_b]_ubvhv|obѴ7Ѵb=;-m71Ѵ|u-Ѵ-Ѵ;vŎ 7;mঞ=o|_;u_b]_ubvhuo-7v-m7bm=u-v|u1|u;տ -uub;uv|oCv_տ $;uu-bmv|-0bѴb|տ !o-7vm;-u1ubঞ1-Ѵ_-0b|-|Ŏ m1u;-v; uo71ঞ;-m70-v;Ő$őտ !;_-0bѴb|-|;-m7u;=ou;v|ĺomvb7;u-Ѵ|;um-|;vr;1b;v=ouu;=ou;v|-ঞom_;u;;1oѴo]b1-ѴѴ-rruorub-|;Ő7;1b7ovőŎ 0Ѵb1ņv|-h;_oѴ7;uv;71-ঞom-m7o|u;-1_տ uob7;orrou|mb|=our0Ѵb1|oruob7;bmr|bm|orѴ-mտ 7;uঞv;l;m|v-m7ņoubm=oul-ঞom0ѴѴ;ঞmvտ "b]m-];=oubm=oul-ঞom-m7v-=;|227 "APPENDIX 877b|bom-ѴbѴ7=bu;u;1o;uu;vou1;vŋѴbmhv";;7bm]o=-u;-v0um;70bѴ7Cu;vĺŐѴƑƏƐƕķRange Branch)$_bv7o1l;m|ruob7;v-mo;ub;o=|_;o0f;1ঞ;v=ou-m7-rruo-1_|ov;;7bm]o=0um|-u;-vķbm1Ѵ7bm]ro|;mঞ-Ѵv;;7lb;v-m7-rrѴb1-ঞomu-|;v=ou7b@;u;m|0bo];o1Ѵbl-ঞ1om;vĺ|bv--bѴ-0Ѵ;omѴbm;-|Ĺ_rvĹņņƑĺ]oĺ01ĺ1-ņ-vv;|vņ]oņ=-ulbm]Ŋm-|u-ѴŊu;vou1;vŊ-m7Ŋbm7v|uņu-m];Ѵ-m7vņrov|Cu;ōbѴ7Cu;ōv;;7bm]ōu;bv;7ōƑƏƐƕĺr7= ov|ŊbѴ7Cu;m-|u-Ѵ_--u7vubvh-m-ѴvbvĹ Ѵ;r_-m|bѴѴbѴ7Cu;ŐƑƏѵƒƕķƑƏƐƕőĺ"$;o|;1_mb1-Ѵķ ;1;l0;uƑƏƐƕ$_bvu;rou|-v1ollbvvbom;70|_;!! $_olrvomh-m-]-m-|u-Ѵ!;vou1; bv|ub1|ĺ$_;ruof;1|bmoѴ;77;vh|or-m7C;Ѵ7u;1omm-bvv-m1;Ŋ0-v;7-m-Ѵvbv|ob7;mঞ=;Ѵ;l;m|vŐ;ĺ]ĺķ_ov;vķo|_;u-vv;|vő-|ubvh-m7ro|;mঞ-Ѵ_--u7vv1_-v7;0ubvYo1_-mm;Ѵvĺ7;|-bѴ;7ubvh-m-Ѵvbv-v1om71|;7ķb|_u;1oll;m7-ঞomv=oulbঞ]-ঞoml;-vu;vĺ$_;=ѴѴu;rou|-m7-rr;m7b1;vķbm1Ѵ7bm]rr;m7b Ĺ ;|-bѴ;7ubvh-m-Ѵvbv-m7vll-u|-0Ѵ;vķ-u;--bѴ-0Ѵ;omѴbm;-|Ĺ_rvĹņņ|mu7ĺ1bb1;0ĺm;|ņCѴ;ruoņ7o1l;m|vņƐƓƏѵƑƒ ov|Ŋm-|u-Ѵ7bv|u0-m1;=ou;v|u;|;mঞom]b7-m1;ĺŐ-m-uƑƏƐѶķL1;o=|_;_b;=ou;v|;u-m7!;vou1;"|;-u7v_br bbvbomķ!! ő$_bv7o1l;m|ruob7;v]b7-m1;=ou=ou;v|ruo=;vvbom-Ѵv|orѴ-m-m7blrѴ;l;m|u;|;mঞomv|u-|;]b;vbm-u;-v|_-|_-;;r;ub;m1;7;|;mvb;m-|u-Ѵ7bv|u0-m1;v1_-vbѴ7Cu;ĺ$_;u;rou|o|Ѵbm;v|_;ruobm1b-Ѵ]o;uml;m|Ľv;r;1|-ঞom|_-|Ѵb1;mv;;v_obѴѴ1om71|v-Ѵ-];Ѵo]]bm]bѴѴm7;u|-h;u;|;mঞomrѴ-mmbm]bm=ѴѴr-u|m;uv_brb|_-@;1|;71ollmbঞ;vŐbm1Ѵ7bm]buv|-ঞomvőĺ|o|Ѵbm;vvbrobm|vo=o;u-u1_bm]]b7-m1;rѴv-77bঞom-Ѵ]b7-m1;=ou1omvb7;ubm]_l-mv-=;|ķѴ;]-ѴѴruo|;1|;7-u;-vķঞl0;uvrrѴķ=ou;v|_;-Ѵ|_ķvobѴ1omv;u-ঞom-m7ubr-ub-ml-m-];l;m|ĺ$_bv]b7-m1;vrrou|;7|_;v-Ѵ-];rubm1brѴ;vѴ-|;u7;;Ѵor;7-m7bvv;70|_; Ѵ;r_-m|bѴѴ$-m7ĺ$_;7o1l;m|bv--bѴ-0Ѵ;omѴbm;-|Ĺ_rvĹņņƑĺ]oĺ01ĺ1-ņ-vv;|vņ]oņ=-ulbm]Ŋm-|u-ѴŊu;vou1;vŊ-m7Ŋbm7v|uņ=ou;v|uņƑƏƐƕōCu;ōu;rou|ōu;bv;7ĺr7= o]Ѵ-vŊCu0;;|Ѵ;v0Ŋ]uorĹ]b7-m1;7o1l;m|-m71om|uoѴ0;;|Ѵ;v|u-|;]ĺŐ";r|;l0;uƑƏƐƖķouu-bm;-1Ѵ-1_Ѵ-m-m7 -b7-f1_;uķ!! ő$_; Ѵ;r_-m|bѴѴ o]Ѵ-vŊCu0;;|Ѵ;v0Ŋ1ollb;;7;;Ѵor;7|oh;7o1l;m|vo|Ѵbmbm]v|u-|;]b;v=ou|_;rov|ŊbѴ7Cu;l-m-];l;m|o= o]Ѵ-vŊCu0;;|Ѵ;rorѴ-ঞomvbm-u;-vb|_bm-m7-7f-1;m||o|_; Ѵ;r_-m|bѴѴbѴ7Cu;-u;-ĺ$_;v;7o1l;m|vb7;mঞ=h;=ou;v|_;-Ѵ|_o0f;1ঞ;vrov|ŊbѴ7Cu;ķ-m77;v1ub0;|ooѴvŐ;ĺ]ĺķl-vv|u-rrbm]b|_=mm;Ѵ|u-rvķ|u-r|u;;v-m7v;o=r_;uolom;ő-m71om|uoѴ|u;-|l;m|v|u-|;]b;vŐbm1Ѵ7bm]vu;ņlomb|oubm]l;|_o7oѴo]b;vő=ou1om|-bmbm]-m71om1;m|u-ঞm] o]Ѵ-vŊCu0;;|Ѵ;bmru;Ŋ7;|;ulbm;7-u;-v=ouv-Ѵ-];_-u;v|ķ-m7|oruo|;1|]u;;m|u;;u;v;u;v-m7o|_;uruboub|-u;-v=uol o]Ѵ-vŊCu0;;|Ѵ;--1hĺm;7o1l;m|Ő|ooѴv=oul-m-];l;m|ő--bѴ-0Ѵ;omѴbm;-|Ĺ_rvĹņņĺ=ouĺ]oĺ01ĺ1-ņ[rņ ņ;|;um-ѴņĴr0Ѵbv_ņou;v|ѷƑƏ;-Ѵ|_ņ Ѵ;r_-m|ѷƑƏbѴѴѷƑƏ o]Ѵ-vŊCuѷƑƏ;;|Ѵ;ѷƑƏ"01ollb;;ņb7-m1;ѷƑƏ o1l;m|vņƐƖŊƏƖŊƏƒѷƑƏ ѷƑƏ"0]uorŊ$ooѴvѷƑƏѷƑƏĺ7o1)bѴ7Cu;vrru;vvbom-1ঞbঞ;vb|__;-;tbrl;m|Ĺ1omv|u1ঞom-m7u;_-0bѴb|-ঞom]b7-m1;ĺŐrubѴƑƏƑƐķbmbv|uo=ou;v|vķ-m7vķ-|u-Ѵ!;vou1;r;u-ঞomv-m7!u-Ѵ ;;Ѵorl;m|ő$_bv0oohѴ;|ķ7;;Ѵor;70|_;ļ)bѴ7Cu;vrru;vvbomu;_-0bѴb|-ঞom1ollmb|o=ru-1ঞ1;Ľķo|Ѵbm;vѴ;]bvѴ-ঞ;u;tbu;l;m|vķ0;v|ru-1ঞ1;v-m7]b7-m1;=oubѴ7Cu;vrru;vvbom-m7u;_-0bѴb|-ঞom-1ঞbঞ;vŐ;ĺ]ĺķ1omv|u1ঞm]-m7u;_-0bѴb|-ঞm]1om|uoѴѴbm;vķl-m-]bm]blr-1|v|ov;mvbঞ;-u;-v-m71Ѵ|u-Ѵ_;ub|-];ķ;uovbom1om|uoѴőbmoѴbm]|_;v;o=_;-;tbrl;m|ĺ Collaboration, communication and community engagement are integral to the success of conducting rehabilitation activities. Regular and early sharing of information is required. External communication and engagement with a!ected First Nations and community stakeholders is important during all phases of rehabilitation activities.First Nations CollaborationRegional Operations Representative(s) undertaking rehabilitation activities should establish partnerships with local First Nations throughout the planning, decision making and implementation processes. Collaboration should be initiated at the earliest possible opportunity. The Rehabilitation Specialist should determine if any strategic approaches with First Nations are already in place prior to developing a rehabilitation plan. Archaeological Overview Assessments (AOA) and/or Archaeological Impact Assessments (AIA) may be required prior to initiating rehabilitation works and should be considered during the plan development. Sharing of information at the earliest possible opportunity is critical to implementation success. This is especially important in situations where there is signi"cant/imminent risk associated with delaying rehabilitation activities.Critical WorksCritical rehabilitation work includes emergency treatments. This work is critical to: • minimize identi"ed risks to the public; • mitigate signi"cant detrimental environmental e!ects (e.g. sedimentation in "sh streams); and, • mitigate compounding stressors resulting from heavy equipment use (e.g. hunting pressures, new access to private property).Post-Wild!re Natural Hazards Risk Analysis consists of analyzing potential increased risks to public safety, buildings, and infrastructure from natural hazard events following severe wild!res. This analysis is outside of the scope of wild!re suppression rehabiliation and follows seperate policy & procedures.Critical Work Best PracticeCritical work addresses situations where signi"cant rainfall events or spring freshet are expected to result in risks to public safety and/or the environment in relation to the constructed control line. • Mitigation work should be completed as soon as possible and may occur prior to the completion of the rehabilitation plan. • Communication with a!ected stakeholders should occur where signi"cant critical work is required.11 First Nation Collaboration & Critical Works 11 First Nation Collaboration & Critical WorksƑƑѶ ELEPHANT HILLՊŇՊ """ ! ";1ঞomƐƐĹbuv|-ঞomvoѴѴ-0ou-ঞomşubঞ1-Ѵ)ouhv;lr_-vb;v|_;1ubঞ1-Ѵblrou|-m1;o=1oѴѴ-0ou-ঞomķ1ollmb1-ঞom-m71ollmb|;m]-];l;m|b|_-@;1|;7buv|-ঞomv-m7v|-h;_oѴ7;uvĺbuv|-ঞomv1oѴѴ-0ou-ঞombmoѴ;v;v|-0Ѵbv_bm]r-u|m;uv_brvb|_Ѵo1-Ѵbuv|-ঞomv|_uo]_o|rѴ-mmbm]ķblrѴ;l;m|-ঞom-m77;1bvbomŊl-hbm]ruo1;vv;v-m7u;tbu;v-1Ѵov;ouhbm]u;Ѵ-ঞomv_br0;|;;m|_;u;_-0bѴb|-ঞomvr;ubvou-m7Ѵo1-Ѵbuv|-ঞomvu;ru;v;m|-ঞ;vĺYeri7 re spellqwlút.s-kucw re syecwmins xwexwéytes k stemi te kwelkúltes ne t7íweltks re SecwepemcúlecwTe m-sq7es re Secwépemc yecwmíns xwexwéyt re tsreprép ell xwexwéytes k stemi w7ec te kwelkúltes ne lluqwlecw, tri7 tsilem ell re syecwmins-kucw re séwllkwe ne Secwepemcúlecw.WHEREAS: The people of the Secwepemc Nation have been managing and utilizing the forests including their understory within Secwepemcúlecw since time immemorial. Te m-sq7es re syecwmíns-kucw re tmicws-kucw ell re séwllkwe ne Secwepemcúlecw,ell wellnewi7s-kucw re syecwmíntem-kucw. Me7 re syecwmíntem-kucw me7 re syecwmíntels-kucw ell wel me7 yews.We have been managing and using the forests since time immemorial.Tel ri7 wel re tsreprép ell xwexwéytes k stémi w7ec te kwelkúltes ne llúqwlecw m-kectéls-kucw te melámen, te stsíllen, te t7élksten ell te séwllkwes-kucw. Re tmicws-kucw m-kectéls te tmescécen, te swewll ell te spipyúy7e es le7es es wumécst.s-kucw ell es eykemintem-kucw wel me7 yews.And WHEREAS the forests and waters of Secwepemculecw, including all forest understory plants and non-timber forest products, have provided the Secwepemc economy since time immemorial. Te m-sq7es re smetéls-kucw xwexwéyt re stem ne tmicws-kucw yúmell re séwllkwe. Well ye7éne tsilem yeri7 te swumécs-kucw. The forests and waters provide our economy (as if it were our life itself)Pyin k stsilems-kucw ey te m-sq7es, tslexemstém-kucw ey es yecwmíntem xwexwéytes k stemi w7ec te kwelkúltes ne llúqwlecw, ell re tsreprép ell re séwllkwe, es le7es es wumécs re tmescécen, re spipyúy7e ell re swewll, tsílems-kucw wellenwí7s te kectmentsút.s-kucw.And WHEREAS Secwepemc people continue to manage and utilize all these understory related values including the plants, animals and various habitats within the understory. Pyin k stsílems-kucw re syecwmintem xwexwéyt re stem ne tmicws-kucw te metéls.We continue to use and manage all the forests, plants and medicines.Telrí7 re kukúkwpi7s-kucw ell re tkwekwem7íplems-kucw ne Secwepemcúlecw te m-tselilcstem-kucw re spellqwlút.s ne xwexwéytes k stem w7ec te kwelkúltes ne tmicws-kucw. Tsúntem-kucw cú7tsem es yecwmíntem ell es pelqentém re tmicw te m-qwempúlecwmentem te tsertserpúlecw, es tsílems te m-sq7es re spelqúlecwmentem-kucw cu7tsem xwexwéyt re stem, es kúlentemell es eykeminem-kucw cú7tsem tek melámen, tek stsíllen (speqpéq, s7e7llq, st7íqwelqw, smetqín), ell te t7élkstens-kucw, ell esknúcwentem es wumécs cu7tsem re tmescécen, re spipyuy7e ell re swewll, ell xwexwéyt re stem.THEREFORE, the Secwepemc Nation as represented by the appropriate caretaker, statutory decision makers declare jurisdiction over the understory within the forests of Secwepemculew and the authority to license, manage and control such values for our use and benefit and for purposes of conservation and enhancement. Telri7 yem re stsqeyulecwtels re tqelt kukwpi7 te kectels-kucw re tmicws-kucw es yecwmenulecwmentem re tsreprep, xwexweyt kstemi ne tmicws-kucw ell re sewllkwe te metels-kucw es wumecst.s-kucw wel me7 yews. THEREFORE, we declare the right to use, manage and control all these values.229 "APPENDIX 9 ;1Ѵ-u-|bomomm7;uv|oubm|_;=ou;v|v o=";1;r;l1িѴ଒ ecw";1;r;l1িѴ଒ ;1!;v|ou-ঞom-m7"|;-u7v_br"o1b;|srssociety.com 61 Chapter 4: Understory plant community dynamics and the recovery of culturally significant plants following the Elephant Hill ‘megafire’ 4.1 Introduction Fire is a key disturbance agent in many ecosystems worldwide, shaping the global distribution of vegetation and biodiversity, and ecosystem heterogeneity across a range of spatio-temporal scales (Bond, Woodward and Midgley, 2005; McLauchlan et al., 2020; Hoffman et al., 2021). In fire-prone ecosystems, such as the mixed conifer forests of western North America, including British Columbia (BC), Canada, vegetation structure, composition and diversity are strongly influenced by patterns of fire frequency, size, seasonality and severity, collectively referred to as the fire regime (Turner, 2010; Daniels et al., 2017). While humans have long influenced fire regimes (Bowman et al., 2011), recent and rapid anthropogenic impacts are altering fire regimes worldwide, resulting in an increase in size and severity of wildfires (Coops et al., 2018; Hanes et al., 2019; Bowman et al., 2020); a trend that is only expected to increase (United Nations Environment Programme, 2022). Western North America is a global hotspot for these ‘megafires’, defined as spatially and temporally continuous fires exceeding 10,000 ha in area (Linley et al., 2022), which pose increasing risks to people and ecosystems alike (UN, 2022). Conservation scientists and land managers now highlight concerns that the scale and severity of these megafires may lead to ‘catastrophic’ vegetation degradation or ecosystem conversion (Stephens et al., 2014; Miller, Root and Safford, 2018; Coop et al., 2020; Nimmo et al., 2022). As such, there is a critical need to better understand how ecosystems are affected by and recover from megafires (Nimmo et al., 2022), including fine-scale vegetation responses (Donovan et al., 2020). 62 These challenges are particularly prevalent throughout western North America, where increasing evidence points to the role of over a century of fire suppression, exclusion of Indigenous peoples and their fire stewardship practices, and timber-oriented forest management in disrupting historical fire regimes (Hagmann, Franklin and Johnson, 2013; Hagmann et al., 2021; Knight et al., 2022; Levine et al., 2022). In BC, these impacts - brought by European colonization from the mid-1800s - have resulted in widespread fire deficits across many forest ecosystems (Parisien et al., 2020; Hagmann et al., 2021; Baron et al., 2022), with associated impacts of increasing fuels and forest densities (Marcoux et al., 2015; Brookes et al., 2021) and declines in biodiversity. Many fire scientists and land managers are now advocating the need to ‘restore fire resilient landscapes’ (Hessburg et al., 2015), including through the restoration of historical fire regimes (Hagmann et al., 2021). Simultaneously, western-trained scientists are increasingly recognizing the role of Indigenous cultural burning in shaping historical fire regimes (Copes-Gerbitz, 2021) and associated biodiversity and ecosystem structure (Fletcher, Hall and Alexandra, 2021; Hoffman et al., 2021; Mariani et al., 2022). However, most restoration treatments and fire studies in forest ecosystems have focussed on impacts to canopy structure or fuel densities, with relatively limited attention in the scientific literature to the impacts of fire, including megafires, on understory plant communities (Abella and Springer, 2015). Better understanding of understory plant community responses to fire is particularly important given the critical contribution of understory plants to biodiversity and ecosystem functioning. In temperate and boreal forest ecosystems, understory plants contribute the majority of vascular plant diversity (Halpern and Spies, 1995; Hart and Chen, 2006; Kerns, Thies and Niwa, 2006), regulate a wide range of ecosystem processes such as nutrient cycling, soil fertility and retention, and energy flow (Gilliam, 2007), and provide habitat and food sources for both 63 wildlife (Vavra, Walburger and DelCurto, 2005) and human communities. Understory plants are also critical to many Indigenous cultures, as a source of food and medicines and supporting cultural practices and connections to the land (Kuhnlein and Turner, 1991; Deur and Turner, 2005; Turner, Lepofsky and Deur, 2013; Ignace and Ignace, 2017) and have long been managed by Indigenous peoples through frequent, low-severity burning (Gottersfeld, 1994; Turner, 1999; Anderson, 2005; Dickson-Hoyle et al., 2022). Yet, there have been relatively few studies in western North America of understory plant community responses to wildfire, and, to our knowledge, none have examined the responses of culturally significant species (but see some notable examples examining single species’ responses to prescribed fire and restoration treatments, e.g., Halpern, 2016; Marks-Block, Lake and Curran, 2019; Hart-Fredeluces, Ticktin and Lake, 2021). Further, most studies have occurred in either the south-western United States, the Californian Sierra Nevada, or, to a lesser extent, in Canadian boreal forests, and many have focussed on ecological responses following prescribed burning or a combination of prescribed fire and other forest management or restoration treatments (e.g., forest thinning), rather than wildfire. Understory plants exhibit diverse responses to fire, with community-level responses shaped by both the characteristics of the fire, such as duration or severity, and the attributes of species growing in and near the burn area (Kerns, Thies and Niwa, 2006; Fornwalt and Kaufmann, 2014). Fire affects understory plants both directly and indirectly by causing damage to or mortality of pre-existing plants and propagules and increasing the availability of mineral soil substrates and soil nutrients, facilitating regeneration (reviewed by Roberts, 2004; Hart and Chen, 2008). Reduction in canopy cover following high-severity fire has also been shown to significantly drive post-fire understory species composition (Stevens-Rumann and Morgan, 64 2019; Wilkin et al., 2021), with the loss of cover increasing light availability and intensity, near-surface temperatures, windspeed and transpirational demands, and changing ground microtopography. Following a fire, recovery can follow three pathways. In situ recovery is driven by individuals that survive within the burned area; ex situ recovery is driven by off-site colonization from outside the fire footprint; and, nucleated recovery is driven by survivors in fire refugia that remained unburned or burned less severely (Downing et al., 2020; Nimmo et al., 2022). These three pathways are facilitated by a range of plant fire-adaptive traits, such as the capacity to resprout (e.g., from underground structures such as large taproots, corms or rhizomes), fire-cued seed germination or seed dispersal capacity, and availability of and distance to propagule source (Roberts, 2004; Stark, Arsenault and Bradfield, 2006; Clarke et al., 2013; Morgan et al., 2015; Nolan et al., 2021). The immediate period post-fire is often dominated by seral opportunists that can colonize open, disturbed habitats (Halpern, 1989), including exotic species, with previous studies showing that both prescribed fire and high-severity wildfire can facilitate the establishment and spread of exotics (Crawford et al., 2001; Freeman et al., 2007; Dodson, Peterson and Harrod, 2008; Fornwalt, Kaufmann and Stohlgren, 2010). These regeneration traits and associated plant community responses are tightly linked to fire regime attributes. For example, fire-resistant traits such as thick bark may provide an advantage in a frequent, low-severity surface fire regime, but not protect against damage from high-severity crown fire (Midgley, Kruger and Skelton, 2011; Miller and Safford, 2020; Nolan et al., 2021). Fire severity is, therefore, a key driver of understory plant community response and recovery following fire. Fire severity, defined as the immediate and direct effect of fire on an ecosystem through loss or decomposition of organic matter (Keeley, 2009), is an important driver of understory 65 plant composition and structure (Huisinga et al., 2005; Abella and Fornwalt, 2015; Burkle, Myers and Belote, 2015; Morgan et al., 2015). However, the effects of fire severity on understory plant communities are not consistent across ecosystems and are relatively poorly understood (Abella and Springer, 2015). Studies across temperate and boreal mixed-conifer forests in western North America variably found that species diversity increased (Huisinga et al., 2005; Abella and Fornwalt, 2015) or decreased (Halpern and Antos, 2022) with high-severity fire; that species richness peaked in low- to moderate-severity burns (Richter et al., 2019); or, that communities in unburned areas either differed (Abella and Fornwalt, 2015; Burkle, Myers and Belote, 2015) or were not compositionally distinct (Day, Carrière and Baltzer, 2017) from burned areas. In their review of different understory community responses to wildfire across the western United States, Miller and Safford (2020) found evidence that understory recovery is contingent upon the historical fire regime. Specifically, they hypothesized that post-fire understory plant richness would be maximised under the disturbance severity associated, historically, with the given ecosystem. For example, in ecosystems historically characterized by a frequent, low-severity fire regime, such as low-elevation dry ponderosa pine forests, high-severity fire would have a negative effect relative to low- or moderate-severity fire (Miller and Safford, 2020). Brodie et al. (2020) further demonstrated that productivity mediates the effect of fire severity on understory plants. They found that higher productivity stands were associated with greater post-fire colonization by far-dispersing species due to greater competitive release, through greater changes in light and bare soil availability, in these high productivity areas. However, the lack of either experimental or observational studies examining a continuous fire severity gradient, the limited studies on the effects of wildfire on understory plants across ecosystem types, particularly in western Canada, and the variable findings described above mean 66 that no conclusive trends can be identified (Abella and Springer, 2015; Miller and Safford, 2020). Better understanding how the full spectrum of fire severity affects ecosystem responses is critical for post-fire ecosystem management (United Nations Environment Programme, 2022), biodiversity conservation and the restoration of fire-adapted and fire-prone forest ecosystems (Hart and Chen, 2008; Keeley, 2009). In this study, we examined the effects of fire severity on understory plant community dynamics, with a focus on plants of high cultural significance to the Indigenous people of the Secwépemc Nation. The 2017 Elephant Hill wildfire was a mixed-severity megafire in the southern interior of BC, Canada that burned 192,000 hectares (ha) across an elevational gradient including ponderosa pine, interior Douglas-fir and higher-elevation mixed-conifer forests, each characterized by distinct historical fire regimes (Marcoux, Gergel and Daniels, 2013; Hagmann et al., 2021). This fire impacted the traditional and unceded territory of the Secwépemc Nation, Secwepemcúl̓ecw, a vast, ecologically- and culturally-diverse territory that extends over 150,000 km2 throughout the southern and central interior of so-called BC. The fire directly affected the land under the caretakership of eight Secwépemc communities (First Nations), centred on the territory of St̓uxwtéws (Bonaparte First Nation). In response to these impacts and concerns over understory plant recovery, these Secwépemc communities issued a Declaration on the Understory in the Forests of Secwepemcúl̓ecw, asserting Secwépemc jurisdiction over the understory and the importance of understory plants to Secwépemc people, economies and culture (Dickson-Hoyle and John, 2021). Our opportunistic, observational and collaborative study with St̓uxwtéws was initiated by former Kukpi7 (Chief) Ryan Day, who invited us to partner with them to help understand the impacts of this fire on these important eco-cultural values and trajectories of ecosystem recovery. 67 In 2018, we established permanent sampling plots throughout the wildfire and conducted ground assessments of fire severity, which we used to calculate metrics of understory and overstory fire severity along a continuous severity gradient. In 2021, four years post-fire, we returned to sample understory plant communities to determine how fire severity affected understory species richness, diversity, and composition, and whether effects varied across ecosystems with distinct historical fire regimes. We further examined whether understory and overstory fire severity had different effects on post-fire understory community dynamics. Specifically, we hypothesized that: 1. understory native plant species richness and diversity was greatest following low- to moderate-severity fire (relative to high-severity fire) in ecosystems historically characterized by low- to mixed-severity fire regimes, and greatest following high-severity fire (relative to low- to moderate-severity fire) in ecosystems historically characterized by high-severity fire regimes; 2. exotic species richness was greatest following high-severity fire (relative to unburned or low- to moderate-severity fire), and that this is more pronounced in closed-canopy forests with higher pre-fire resource limitations in subalpine ecosystems in our study area; and 3. across all ecosystems, richness of species of high cultural significance was greatest following low- to moderate-severity fire. 4.2 Methods 4.2.1 Study area and context The study area is the 192,000 ha mixed-severity ‘Elephant Hill’ megafire, which burned north from the Village of Ashcroft in southern interior BC in 2017 (Figure 4). It was the third- 68 largest fire of the 2017 fire season in BC, which at the time was the largest in terms of area burned, totalling 1.2 million ha throughout the province. The Elephant Hill wildfire burned elevations from approximately 500 m to 1700 m above sea level (m asl), across six zones according to the biogeoclimatic ecosystem classification (BEC) system of BC (Meidinger and Pojar, 1991): Bunchgrass, Ponderosa Pine, Interior Douglas-fir, Montane Spruce, Sub-Boreal Pine Spruce, and Engelmann Spruce – Subalpine Fir. The study area experiences a temperate continental climate, strongly influenced by the rain shadow of the Coast Mountains. Annual average daily temperature ranges from 3.7°C to 4.3°C (14.3°C to 15.5°C in the warmest month of July) and annual precipitation averages 505 to 595 mm (303 to 380 mm rainfall) at Red Lake (50.94 N, -120.8 W, 1162 m asl, south-east of study area) and Bridge Lake (51.5 N, -120.79 W, 1155 m asl, north of study area), respectively (Canadian Climate Normals 1981 - 2010; Government of Canada, no date) The study area has a long history of both human and natural disturbance. Secwépemc people have lived in and actively managed this landscape for over 10,000 years (Ignace and Ignace, 2017) including through regular, intentional burning to manage understory plant resources (Peacock, Ignace and Turner, 2016; Dickson-Hoyle et al., 2022). Fire history studies conducted in Secwepemcúl̓ecw and in other areas of BC’s southern and central interior indicate that, prior to colonial fire exclusion and fire suppression policies introduced in the late 1800s (Christianson, 2015; Copes-Gerbitz, Hagerman and Daniels, 2022) and the increased effectiveness of fire suppression from the early to mid-1900s (Copes-Gerbitz, Hagerman and Daniels, 2022), mean plot-level fire return intervals in forest ecosystems ranged from 10-20 years in low elevation dry forests (Heyerdahl, Lertzman and Karpuk, 2007; Harvey, Smith and Veblen, 2017) to 20-50 years in montane forests (Brookes et al., 2021; Chavardès et al., 2022; 69 Copes-Gerbitz, Daniels and Hagerman, 2022) with increasing fire return intervals in higher elevation forests, characterized by infrequent, high-severity fire regimes (Marcoux, Gergel and Daniels, 2013). Multiple studies highlight not only the influence of low- and mixed-severity fire regimes throughout many of interior BC’s forest ecosystems, but also the importance of Indigenous cultural burning in shaping historical fire regimes. Since the early 20th century, a focus by the provincial government on fire suppression and managing forests for timber values has led to a disruption of these historical fire regimes (Copes-Gerbitz, Hagerman and Daniels, 2022). Extensive logging and cattle grazing have also impacted, and continue to impact, the study area. 70 Figure 4: Study area map, showing the distribution of forest types within the Elephant Hill wildfire perimeter and the location of understory plant plots (n=66). 71 4.2.2 Field sampling In 2018 we selected and established plots throughout the Elephant Hill wildfire boundary using a stratified-random sampling design (Figure 4). We stratified the study area based on forest type (submontane, montane, and subalpine, Figure 5 and Figure 6) along elevation and corresponding temperature-moisture gradients, modified by aspect, and fire-severity class (unburned, low, moderate, high) based on differenced normalized burn ratio (dNBR) derived from remotely sensed images taken before and after the fire. The three forest types were as follows: 1) The submontane forests included low-elevation (approximately 475 – 900 m asl) sites in hot-dry climates, with open-canopy forests dominated by Pinus ponderosa (ponderosa pine) or Pseudotsuga menziesii var. glauca (interior Douglas-fir) and corresponded to the Ponderosa Pine BEC zone; 2) The montane forests included mid-elevation (approximately 800 – 1200 m asl) sites in warm-dry to mesic climates, with closed-canopy forests dominated by interior Douglas-fir. Montane forests corresponded to the Interior Douglas-fir BEC zone and were the dominant ecosystem across the study area; and 3) The subalpine forests included high-elevation (approximately 1000 – 1700 m) plateaus with cool-mesic climates and closed-canopy forests dominated by Pinus contorta var. latifolia (lodgepole pine) or Picea engelmannii x glauca (hybrid white spruce), with Abies lasiocarpa (subalpine fir) co-dominant at the highest elevations. Subalpine forests corresponded to the Montane Spruce, Sub-Boreal Pine Spruce, and Engelmann Spruce – Subalpine Fir BEC zones. Due to extensive logging across the high-elevation plateaus, the subalpine forests included areas of planted lodgepole pine. At the northern extent of the study area, the montane and subalpine forest types included stands dominated by the deciduous species Populus tremuloides (trembling aspen). Across interior BC, these three forest types were historically characterized by frequent, low- 72 severity fire regimes; mixed-severity fire regimes; and infrequent, high-severity fire regimes, respectively (Marcoux, Gergel and Daniels, 2013; Marcoux et al., 2015; Pogue, 2017; Copes-Gerbitz, 2021; Chavardès et al., 2022). Plot centres were randomly generated between 50 m and 500 m from roads to minimize road edge effects while optimizing accessibility. We aimed for a minimum of five plots per forest ecosystem x fire severity class (total of 60 plots). However, the dominance of the montane forests throughout the study area, the reclassification of fire severity class for multiple plots following field verification (see below), and the incorporation of nine additional plots from a related study, resulted in departure from a fully balanced design, and a total of 64 plots. 73 Figure 5: Unburned plots within the submontane (top), montane (middle) and subalpine (below) forest types. Photos taken in 2018, one-year post-fire. 74 Figure 6: Plots within the submontane (top), montane (middle) and subalpine (below) forest types that burned at high severity. Photos taken in 2018, one-year post-fire. 75 To verify fire severity, in 2018 (one-year post-fire) we sampled fire impacts on five strata, using nested circular plots sampled around plot centre. The five strata were 1) ground layer (substrates and woody debris); 2) herbs, ferns, mosses and bryophytes; 3) shrubs; 4) sub-canopy trees; and 5) canopy trees. Within a 5.64-m radius plot, we recorded the percent of ground that was scorched and exposed mineral soil, and the depth of burn class (Ryan, 1982). Woody debris, including stems and branches with diameter > 1cm, were sampled along two perpendicular 30 m transects crossing at plot centre. For each plot, we recorded the percent of wood pieces that were charred. We also assessed three understory plant strata (mosses and bryophytes; herbs and ferns; and shrubs) in the 5.64-m radius plot. For each plant stratum, we estimated the percent of plants that were discolored, damaged or killed by fire. An 11.28-m radius plot was used to assess large trees (diameter at breast height (DBH) >12.5 cm). To sample 15-20 small trees (5 cm < DBH ≤ 12.5 cm) we used a plot radius of either 5.64-m or 3.99-m, depending on tree density. For each live tree or snag with intact branches or bark (decay classes 3 or 4, (Thomas, 1979), which were assumed to have been killed by the fire, we recorded the following three attributes: bark char height (m); percent crown scorch (to nearest 10%, based on estimate of percentage space occupied by pre-fire crown); and crown scorch using a qualitative scale assessed in terms of crown discoloration as follows: 0: unaffected, green; 1: very light, green/yellow; 2: light, yellow; 3: medium, orange/red; 4: severe, brown/black; 5: no foliage, dead prior to fire. Between June and August 2021 (four-years post-fire), we sampled understory plant composition and abundance in the 64 existing plots, plus in two additional unburned plots established in the montane forest type as this class was under-represented (n = 66 plots). At each plot, species and abundances were recorded in four 1.128-m radius subplots, each located at one 76 end of the two 30-m transects crossing at plot centre. We visually estimated percent canopy cover for each live vascular species, excluding tree species, rooted in the subplots. Species with less than 1% cover were recorded as 0.5% cover. If a plant could not be identified to species level in the field, a specimen of the same species was collected and later identified. All vascular plants were recorded to the species level except for a small number of species including Salix spp., five Carex spp., and a number of plants in the Poaceae family or Hieracium genus for which there was insufficient vegetative or reproductive material. Nomenclature follows, and nativity was determined using, E-Flora BC – electronic atlas of the flora of British Columbia (E-Flora BC: Electronic Atlas of the Flora of British Columbia, no date). Each species was categorized into one of three functional groups (forbs, graminoids and woody plants) and as either native or exotic. I further categorized all plants according to their level of ‘cultural significance’ by cross-referencing our species list with a database of culturally significant plant species provided under a data sharing agreement by Skeetchestn Natural Resources, the natural resource corporation of Skeetchestn Indian Band, a Secwépemc community whose territory overlaps with the Elephant Hill wildfire. This database includes uses of plants (e.g., medicinal, food, technological) and levels of ‘significance’ (high, medium, or low) to Skeetchestn community members. 4.2.3 Composite burn index calculation and fire severity reclassification Fire severity is often measured as the percentage of tree canopy mortality (Hagmann et al., 2021). However, given the variable effects of fire on different structural layers, it is important to quantify severity at multiple levels, for example on the forest floor, understory vegetation and forest canopy (Roberts, 2004). We calculated a composite burn index (CBI) for each plot, by modifying the methods developed by Key and Benson (2006) to minimize 77 assumptions of pre-fire vegetation abundance and condition. Using field data, we calculated CBI scores (continuous scale of 0 to 3) for the five strata described above (referred to as A-E in Table S1) and averaged these scores to calculate an overall CBI value for each plot. This index encompasses multiple variables often assessed as drivers of understory plant community response, such as bare ground or reduction in canopy cover. For the purposes of this study, I also calculated ‘understory CBI’ as the average of CBI components A-C (fire impacts on the ground layer, herbs, ferns, mosses and bryophytes, and shrubs) and ‘overstory CBI’ as the average of components D-E (fire impacts on the sub-canopy and canopy). The original plot-level fire-severity classes were reclassified based on CBI values as follows: unburned ≤ 0.50; low severity 0.50 CBI ≤ 1.50; moderate severity 1.50 CBI ≤ 2.50; high severity 2.50 <. Based on this classification there were 17 unburned plots, five plots that burned at low-severity, 10 plots at moderate-severity, and 34 plots that burned at high-severity. Due to the low number of low-severity plots, for the purposes of linear regression modelling, a combined ‘low-moderate’ severity class was used (n=15); separate low- and moderate-severity classes were retained for indicator species analysis and ordination analysis. 4.2.4 Statistical analyses Understory species total richness was calculated as the number of species recorded within the four 1.128-m radius subplots at each plot (combined total for each plot, 16 m2 total area). For each plot, I also calculated the richness of the subsets of native, exotic, and high cultural significance species. Alpha diversity of all species was calculated for each plot using the Shannon-Weiner index: HI = - ∑ (pi)(ln pi) 78 where HI is the Shannon-Weiner index number measuring uncertainty/unpredictability and pi is the proportion of all individuals that belong to species i. Understory species richness (total, native, exotic and high cultural significance) and diversity (total) were modelled as functions of understory CBI or overstory CBI, which were fit separately because they were significantly correlated (p<0.001), forest type, and their interactions. For total, native, exotic, and high cultural significance species richness, I fitted Poisson-distributed generalized linear models; I tested for overdispersion and used a quasi-Poisson distribution in the case of overdispersion. For species diversity, I fitted multiple linear regression models. All models were then refit with fire severity classes in place of understory or overstory CBI to explore any differential effects compared to the continuous CBI variables, and as severity classes are more commonly referred to in the literature and used to inform management. All data were tested for normality and heteroscedasticity of residuals. I conducted significance tests using the anova function (Type I Sum of Squares) on all models to test for significant explanatory terms. If an interaction term was not significant, the respective model was re-fit without this interaction term and the significance test conducted again. I then conducted post-hoc Tukey’s tests to determine differences in model-fitted means among forest ecosystem types and/or fire severity classes using emmeans::emmeans (Russell et al., 2022), or among understory CBI or overstory CBI slope coefficients among forest ecosystem types (i.e., the interaction term) using emmeans::emtrends. I conducted indicator species analysis using the ‘indicspecies’ package (De Cáceres, Jansen and Dell, 2022) to test the strength of correlations between the abundance of understory vascular plant species at the plot scale and fire severity classes. Indicator species for each fire severity class, defined as those that are found mostly within a defined severity class and present 79 in the majority of plots within that severity class (Dufrêne and Legendre, 1997), were identified by calculating an indicator value index. I conducted non-metric multidimensional scaling (NMDS) to assess differences in community composition, using species abundance data for each plot, among fire severity classes. A three-dimensional solution was selected by plotting stress against the number of dimensions (vegan::dimcheckMDS) to optimize dimensionality and model fit (McCune, Grace and Urban, 2002); stress for the three-dimensional solution was 0.14. Data values were transformed using a Wisconsin double standardization and square root transformation. Distance was calculated using Bray-Curtis dissimilarity metric for species abundance (cover) data from 66 plots; rare species were not removed (Poos and Jackson, 2012). A single ordination, with a maximum of 100 iterations, was performed (vegan:: metaMDS) and converged after 20 iterations. Result scaling was standardized to facilitate interpretation by centring, applying principal components rotation, and half-change scaling. Species scores were added to the final solution as weighted averages. Each point on the ordination plot represents a single plot in community composition space. Points closer to each other have more similar understory species composition than points farther apart. Species labels were added to the ordination; points closer to a species label have a relatively higher proportion of that species than points further away. I added covariance ellipses, using vegan::veganCovEllipse, to visualize plot groupings by fire-severity class. I compared community composition among fire-severity classes (unburned, low, moderate, high) using an analysis of similarities (ANOSIM) test with Bray-Curtis distance and 9999 permutations (vegan::anosim). Multivariate analyses were conducted using the vegan package (Oksanen et al., 2022). All analyses were conducted in R version 4.1.2 (R Core Team, 2022) with α= 0.05. 80 4.3 Results I recorded 195 understory plant species across the 66 plots, comprising 127 forb species, 39 graminoids and 28 woody species (shrubs and subshrubs). One hundred and fifty-four (79%) species are native, 33 (17%) are exotic, and eight species (4%) could only be identified to family or genus level and could not be confirmed as native or exotic. Three species – Centaurea stoebe subsp. micranthos (spotted knapweed), Cirsium arvense (Canada thistle) and Sonchus arvensis (perennial sowthistle) – are classified as noxious weeds in the Province of BC and an additional two species – Cirsium vulgare (bull thistle) and Tracopogon dubius (yellow salsify) – are identified as invasive plants of concern in BC (Invasive Species Council of BC, 2021). Ninety-eight (50%) of the species have a documented and ongoing traditional use by Secwépemc people, such as for food, medicinal or technological purposes, and 31 species (16%) are identified by Skeetchestn as being of high cultural significance. Of these 31 species, 13 (42%) are perennial forbs and 18 (58%) are shrubs; eight (26%) were recorded in only one plot. Across all plots the most frequently recorded species were Achillea millefolium (yarrow, 75% of plots), Epilobium angustifolium (fireweed, 74%), Taraxacum officinale (common dandelion, 73%; an exotic species), Calamagrostis rubescens (pinegrass, 68%) and Rosa acicularis (prickly rose, 62%). The most frequent species of high cultural significance were prickly rose, Fragaria virginiana (wild strawberry, 48% of plots), Eurybia conspicua (showy aster, 41%), Arctostaphylos uva-ursi (kinnikinnick, 35%) and Salix spp. (willows, 29%). A large proportion of species (n = 112 or 57%) were rare, being recorded in three plots or fewer; 65 species (33%) were recorded in only one plot. 81 4.3.1 Local species richness and diversity Native species richness averaged 15 species per plot (± 0.76 SE) compared to an average of 3 (±0.30) exotic species per plot (Table 1). The highest mean native species richness was recorded in unburned plots (18±1.85) and plots that burned at low-severity (18±1.80). In contrast, mean exotic species richness was greatest in plots that burned at low (4±1.03) or high-severity (4±0.38) and least across unburned plots (2±0.66). Richness of species of high cultural significance was greatest in low-severity plots and least in high-severity plots. Plots in the subalpine forest type had the highest mean richness values for native species (20±1.62) and species of high cultural significance (6±0.59), while mean richness of exotic species was greatest in the submontane forest type (5±0.52). Across all plots, exotic species averaged 17% (±1.58%) of total richness; one or more exotic species was recorded in 82% of submontane plots. Table 1: Native, high cultural significance and exotic species richness (means and standard errors) for each fire severity class and forest type, based on raw data. Species richness values rounded to integers. Species richness (mean, SE) Native species High cultural significance species Exotic species Fire severity class Unburned (n = 17) 18 (1.85) 4 (0.54) 2 (0.66) Low (n = 5) 18 (1.80) 6 (0.97) 4 (1.03) Moderate (n = 14) 14 (1.66) 4 (0.63) 3 (0.68) High (n = 30) 13 (0.89) 3 (0.58) 4 (0.38) Forest type Submontane (n= 22) 12 (0.87) 3 (0.36) 5 (0.52) Montane (n= 27) 14 (0.99) 4 (0.38) 3 (0.34) Subalpine (n= 17) 20 (1.62) 6 (0.59) 2 (0.55) Species richness was significantly related to understory CBI, overstory CBI, and varied among forest types, although the magnitude and direction of CBI effects varied among total, native, culturally significant, and exotic species (Figure 7). Overall, total species richness was negatively affected by understory CBI (p=0.023) but was not clearly affected by overstory CBI 82 (p=0.074). Among forest types, total species richness was higher in subalpine forests compared to submontane (p=0.051, p=0.036) or montane (p=0.032, p=0.030) forests, when modeled as a function of understory and overstory CBI, respectively. Richness of both native species (p<0.001, p=0.002) and those of high cultural significance (p=0.002, p=0.016) decreased with increasing understory and overstory CBI, respectively. For both native species and species of high cultural significance, the magnitude of the effects of understory and overstory CBI were similar. For every point increase in understory or overstory CBI, native species richness decreased by a factor of 0.92 (95% CI = 0.86, 0.98) and 0.93 (95% CI = 0.86, 0.99) respectively, and high cultural significance species richness decreased by a factor of 0.90 (95% CI = 0.82, 0.99) and 0.92 (95% CI = 0.83, 1.0) respectively. Native species richness was higher in subalpine forests compared to submontane (p<0.001) or montane forests (p=0.002) when modelled as a function of understory and overstory CBI. High cultural significance species richness was also higher in subalpine forests compared to submontane (p<0.001) or montane forests (p=0.020, p=0.016) when modelled as a function of understory and overstory CBI, respectively. Both understory and overstory CBI significantly interacted with forest type (p=0.009, p=0.008) to affect exotic species richness. For each unit increase in understory CBI, exotic species richness increased by factors of 1.11 (95% CI = 0.92, 1.35) in submontane forests and 1.35 (95% CI = 1.08, 1.69) in montane forests, but decreased by a factor of 0.79 (95% CI = 0.59, 1.04) in subalpine forests. In comparison, for each unit increase in overstory CBI, exotic species richness increased by factors of 1.11 (95% CI = 0.91, 1.35) in submontane forests and 1.47 (95% CI = 1.14, 1.90) in montane forests, but decreased by a factor of 0.81 (95% CI = 0.61, 1.09) in subalpine forests. The magnitude of the effect of overstory CBI was approximately 10% greater than the effect of understory CBI in montane forests. The effect of understory CBI on exotic 83 species richness was significantly greater in montane than in subalpine forests (p=0.009). However, the 95% confidence intervals for the slope coefficients for understory and overstory CBI in submontane and subalpine forests indicated uncertainty as to the effect on exotic species richness. Exotic species richness in a plot with average understory or overstory CBI was predicted to be 4.35 (95% CI = 3.51, 5.40) or 4.41 (95% CI = 3.58, 5.43) in submontane forests, 2.53 (95% CI = 1.98, 3.24) or 2.46 (95% CI = 1.91, 3.17) in montane forests, and 1.46 (95% CI = 0.94, 2.26) or 1.52 (95% CI = 1.0, 2.32) in subalpine forests. ANOVAs indicated that richness of native (p=0.008) and high cultural significance (p=0.018) species differed significantly among fire severity class (Figure 8), while total species richness (p=0.200) did not. Model-fitted mean richness of native and high cultural significance species were lowest for plots that burned at high-severity (14, 95% CI = 12.2, 15.6; 3, 95% CI = 2.68, 3.93, respectively, with means rounded to the nearest integer); however, no significant pairwise contrasts were detected among severity classes. Fire severity and forest type interacted such that mean exotic species richness was lower in unburned plots (<1, 95% CI = 0.16, 1.55) compared to plots that burned at low- to moderate-severity (4, 95% CI = 2.51, 5.22, p=0.003) or high-severity (3, 95% CI = 2.32, 4.28, p=0.006) in the montane forests (Figure 9). 84 Figure 7 a-h: Modelled effects of composite burn index (CBI) and forest type on species richness. Left and right panels show effects of understory and overstory CBI, respectively, with varied effects on total (top row), native (second row), high cultural significance (third row) and exotic (bottom row) species richness. Submontane, n=22; montane, n=27; and subalpine, n=17. Note differences in y-axes scales for each figure. 85 Figure 8 a-c: Species richness by fire severity class. Effects vary among total (top row), native (middle row), and high cultural significance (bottom row) species. Boxplots summarize data for 17 unburned, 15 low-moderate severity and 34 high severity plots. Boxplot midlines show median values; upper and lower limit of boxes correspond to 75th and 25th percentiles, respectively; whiskers extend from upper and lower limit of boxes no further than 1.5 inter-quartile ranges; data beyond the whiskers are outliers and plotted individually. Note differences in y-axis scale for 8c. 86 Figure 9: Variable effects of fire severity class on exotic species richness, across forest types. Boxplot midlines show median values; upper and lower limit of boxes correspond to 75th and 25th percentiles, respectively; whiskers extend from upper and lower limit of boxes no further than 1.5 inter-quartile ranges; data beyond the whiskers are outliers and plotted individually. For submontane: unburned n= 4, low-moderate severity n = 4, high severity n = 14; montane: unburned n= 6, low-moderate severity n = 8, high severity n = 13; subalpine: unburned n= 7, low-moderate severity n = 3, high severity n = 7. Understory CBI interacted with forest type (p=0.041) to affect total species diversity (Figure 10). For each unit increase in understory CBI, diversity increased by a factor of 0.078 (95% CI = -0.099, 0.257) in submontane forests, but decreased by a factor of 0.179 (95% CI = -0.323, -0.034) in montane forests and by a factor of 0.210 (95% CI = -0.381, -0.039) in subalpine forests. However, the 95% confidence intervals for the slope coefficient for understory CBI in submontane forests indicate uncertainty as to the effect on total diversity. In contrast, total species diversity was not affected by overstory CBI (p=0.174) or fire severity class (p=0.189). 87 Figure 10: Modelled effects of understory composite burn index (CBI) and forest type on total species diversity (Shannon Weiner index). Submontane, n=22; montane, n=27; and subalpine, n=17. 4.3.2 Indicator species Ten indicator species of fire severity were identified that distinguished fire absence from presence, or a combination of severity classes ranging from unburned to moderate-severity (Table 2). Nine of the fire severity indicator species are forbs and one is a woody species. Three of the indicator species are of high cultural significance, all of which indicated relatively low-severity fire (i.e., two indicated only low-severity and one indicated unburned to moderate-severity fire). In addition, Epilobium angustifolium (fireweed) was identified as an indicator of burned sites. While this species is listed as being of ‘medium’ cultural significance and was not included in our analyses of species of high cultural significance, some Secwépemc people consider it an important medicinal plant (M. Ignace, pers. comm. 2022). Two indicator species are exotic, one of which indicated high-severity fire. 88 Table 2: Indicator species of fire severity. Species of high cultural significance are indicated by one asterisk (*); exotic species are indicated by two asterisks (**). Specificity is the probability that the plot belongs to the fire severity class, given that the species has been found. Fidelity is the probability of finding the species in plots belonging to the particular fire severity class. Species with values of ‘1’ are considered to have complete specificity or fidelity. The indicator value is the product of these two components. Fire severity class Species scientific name (common name) Specificity Fidelity Indicator value p-value Unburned Lathyrus nevadensis (purple peavine) 1.0 0.24 0.24 0.039 Low-severity Balsamorhiza sagittata* (arrow-leaved balsamroot) 0.84 0.60 0.50 0.002 Penstemon fruticosus* (shrubby penstemon) 0.76 0.40 0.30 0.034 Sedum lanceolatum (lance-leaved stonecrop) 0.87 0.40 0.35 0.020 High-severity Crepis tectorum (annual hawksbeard)** 0.90 0.41 0.61 0.038 Unburned, low- and moderate-severity Fragaria virginiana* (wild strawberry) 0.86 0.63 0.54 0.045 Symphyotrichum foliaceum (leafy aster) 0.94 0.47 0.44 0.021 Burned: Low-, moderate- and high-severity Epilobium angustifolium (fireweed) 0.98 0.86 0.84 0.002 Epilobium brachycarpum (tall annual willowherb) 1.0 0.43 0.43 0.035 Taraxacum officinale** (common dandelion) 0.91 0.84 0.76 0.013 4.3.3 Community composition NMDS revealed distinct differences in understory plant community composition between unburned and high-severity classes (Figure 11). While low- and moderate-severity plots showed a high degree of similarity in community composition, there was a degree of separation from the unburned and high-severity classes. ANOSIM found a significant effect of fire severity class (R= 0.146, p=0.008) on understory plant community composition, corroborating the differences between unburned and high-severity classes. Further, across all fire severity classes, subalpine plots tended to cluster along axis 1 of the NMDS, separated from plots in submontane or montane ecosystems (Figure 11). 89 Of all species considered in the ordination, 54 contributed significantly to differences in community composition: 49 of these are native and five are exotic species. Thirteen species are of high cultural significance, nine (69%) of which are shrubs and the majority of which are closely associated with unburned plots or low-severity plots. All exotic species are associated with plots that burned at moderate- to high-severity; these include annual hawksbeard and common dandelion, identified above as indicators of high-severity fire and burned plots, respectively. Figure 11: NMDS bi-plot of plant community composition data across all plots. Each point represents a single plot (n=66), with ellipses visualizing clustering of plots within each fire severity class; species labels for species of high cultural significance are overlaid. Species associated with abbreviated species codes can be found in Table S2. 90 4.4 Discussion 4.4.1 High-severity fire negatively impacts native species richness, diversity, and composition across forest types Across all forest types in the study area – characterized by distinct low-, mixed- or high-severity fire regimes - native species richness declined with increasing fire severity, as measured by understory and overstory CBI. Further, total species diversity declined with increasing understory CBI in montane and subalpine forests. These consistent results across forest types, characterized by distinct historical fire regimes, contrasts with our hypothesis and a growing body of literature demonstrating that the effect of fire severity on understory plant diversity and composition is contingent upon the historical fire regime that shaped plant evolutionary processes (Richter et al., 2019; Miller and Safford, 2020; Brodie, Miller and Safford, 2021). For example, Richter et al. (2019), in their study of understory plant community response following eight wildfires in ponderosa pine and mixed-conifer forests in California, found that local diversity exhibited a unimodal pattern along a fire severity gradient, peaking at moderate fire severity. In contrast, studies in forests historically characterized by infrequent, high-severity fire have shown a positive relationship between species richness and fire severity (Miller and Safford, 2020; Brodie, Miller and Safford, 2021). Both understory and overstory CBI, indicators of surface and crown fire severity, respectively, had a negative effect on native species richness. Native species richness was lowest in plots that burned at high-severity compared to unburned or low-moderate fire severity plots. Contrary to our expectations, this was also the case in the subalpine forests that are characterized by an infrequent, high-severity fire regime. These effects were reflected in the NMDS analysis, which showed a lack of similarity in species composition between unburned and high-severity 91 plots, across all forest types, four years after fire. Multiple studies from similar ecosystems across western North America suggest that understory plant species richness tends to plateau within approximately three to five years after fire (Wang and Kemball, 2005; Day, Carrière and Baltzer, 2017). However, Abella and Fornwalt (2015) found minimal convergence to pre-fire composition following moderate to high severity fire over a ten-year period. In the context of our study, the lower diversity and native species richness associated with higher-severity fire, and the compositional dissimilarity between unburned plots and those that burned at high-severity, demonstrate low resilience to and limited short-term understory recovery following high-severity fire. The hypothesis that historical fire regimes mediate the effect of fire on understory communities is contingent on contemporary disturbances being within the historical range of variability (Stephens et al., 2014; Brodie, Miller and Safford, 2021). The negative effects of increasing fire severity on native plant richness and total diversity in subalpine forests in our study area may be due in part to the extensive, contiguous patches that burned at high-severity, which characterized this megafire. The extent of these patches has likely increased the distance to off-site seed source, potentially beyond the dispersal capacity of species that would otherwise drive off-site colonization in these forest types (Nolan et al., 2021). The effects of fire in this landscape were also likely influenced by the presence of pre-existing disturbances, in particular clear-cut logging and insect outbreaks, potentially contributing to slower post-fire recovery. 4.4.2 Exotic species richness increases post-fire in montane forests There was a strong positive relationship between exotic species richness and understory and overstory CBI in the montane forests, supporting our hypothesis that exotic richness would be greatest following high-severity fire. This finding is consistent with previous studies in dry 92 mixed-conifer forests in the western United States, which also reported an increase in exotic species following fire (Fornwalt, Kaufmann and Stohlgren, 2010; Abella and Fornwalt, 2015), or higher exotic species richness in areas that burned at high-severity compared to unburned areas (Crawford et al., 2001; Freeman et al., 2007). The increase in exotic species has been attributed to the post-fire increase in the availability of light and bare mineral soil, due to reduction in canopy cover and consumption of litter and duff on the forest floor. The stronger effect of overstory CBI relative to understory CBI on exotic species richness indicates that reduced canopy cover facilitated establishment of exotic species post-fire. Other effects of tree mortality, such as increased surface microtopography from tip-up mounds or increased coarse woody debris (Roberts, 2004), potentially enhanced these effects. The finding of uncertain, but potentially negative, effect of fire severity on exotic species richness in subalpine forests is contrary to our hypothesis that the positive relationship between fire severity and exotic species would be greatest in closed-canopy and more light-limited subalpine forests in our study area. This hypothesis was supported by Brodie et al. (2021) in their study of post-fire understory plant community response in California’s subalpine forests. They found that short-lived and far-dispersing colonizer species showed a greater increase with increasing fire severity than long-lived and near-dispersing species, and this pattern was more pronounced in higher productivity stands, where competitive exclusion may have reduced the pre-fire richness of colonizer species. In contrast, in the subalpine forests in our study area, exotic species richness was not affected by fire severity. This is potentially due to similar reasons as described above, namely the extensive, contiguous patches that burned at high-severity that likely pose a limitation to off-site seed dispersal. 93 The lack of a clear effect of fire severity on exotic species in the submontane forests in our study area also contrasts with previous findings. For example, Crawford et al. (2001), Dodson and Fiedler (2006) and Freeman et al. (2007) all demonstrated a significant increase in the richness or abundance of exotic species following either wildfire or prescribed burning in dry ponderosa pine forests. While this effect of fire severity was not apparent in our study, overall exotic species richness was higher throughout the submontane (ponderosa pine-dominated) forest type. Presence of exotic species may be the result of interacting disturbances across these lower elevations, such as cattle grazing, rangeland seeding with pasture grasses, and proximity to roads, all of which can facilitate spread of exotic species (Christen and Matlack, 2009; Peppin et al., 2010; Meunier and Lavoie, 2012; Pyke, Wirth and Beyers, 2013) Post-fire conditions favour colonizer species that rapidly establish following disturbance and take advantage of reduced competition (Freeman et al., 2007; Morgan et al., 2015; Brodie, Miller and Safford, 2021). While we did not explicitly test for the effect of fire severity on colonizer-type species - those with short lifespans and long-distance dispersal capabilities - approximately 50% of the 33 exotic species we recorded were short-lived (annual or biennial) forbs or graminoids. One such species was Crepis tectorum (annual hawksbeard), which was recorded in 16 plots, and was both indicative of high-severity fire (Table 2) and strongly associated with plots that burned at high-severity fire (Figure 11). The invasive annual graminoid Bromus tectorum (cheatgrass) was also recorded in 14 plots. While Strand et al. (2019) found that cheatgrass was more likely to occur in areas that burned at low- or moderate-severity, this species was predominantly recorded in my study area in plots that burned at high-severity (n = 7 or 50% of plots), with the remainder spread relatively evenly across unburned plots and plots that burned at low- or moderate-severity. Cheatgrass can also be introduced 94 through post-fire rehabilitation of fireguards and infrastructure reconstruction (Fornwalt, Kaufmann and Stohlgren, 2010), which were extensive across my study area. This invasive species rapidly establishes and spreads following fire and can create positive feedbacks, with even a low cover of cheatgrass increasing fire risk (Balch et al., 2013; Bradley et al., 2018; Peeler and Smithwick, 2018). This ability of non-native invasives to survive or colonize following high-severity fire, and to alter fire regimes, is significant given concerns about potential climate and disturbance-driven range expansions of exotic species throughout western North America. While exotic species richness and cover in our study area were relatively low (average 17% and 4% of total richness and cover, respectively), previous studies have shown that exotics tend to increase in abundance over time following moderate- and high-severity fire (Dodson, Peterson and Harrod, 2008; Fornwalt, Kaufmann and Stohlgren, 2010; Abella and Fornwalt, 2015). The ability of exotic species to persist and potentially increase following fire, contributing to the seed bank and ultimately excluding native species, poses a challenge for future management or restoration. Invasive species such as Cirsium vulgare (bull thistle, n = 6 plots) and Tracopogon dubius (yellow salsify, n = 21 plots) can further impede ecosystem recovery by outcompeting and restricting growth of ponderosa pine seedlings (Randall and Rejmánek, 1993). This is of particular concern considering the abundance of exotic species following fire in the montane plots, and the dominance of this ecosystem type in our study area and in other parts of interior BC recently burned by similarly large, severe wildfires (BC Wildfire Service, 2021). Given the lack of long-term research on exotic plant species response following mixed-severity wildfire in either BC or the western United States, continued monitoring of exotics is needed to better understand long-term implications and patterns of invasion. 95 4.4.3 The ecological and cultural significance of low-severity fire and subalpine forests Across all ecosystems, richness of species of high cultural significance was negatively affected by both understory and overstory CBI. Richness was also significantly affected by fire severity class: richness was greatest in areas that burned at low‒moderate severity and lowest in areas that burned at high-severity, supporting our hypothesis that richness of high cultural significance species would be greatest following low- to moderate-severity fire. The absence of significant differences among severity classes may arise from merging low- and moderate-severity classes due to the limited low-severity fire within our study area. Further, the absence of meaningful contrasts may be the result of a persistent unbalanced sampling design arising from adjustments in severity class following field assessments. Four high cultural significance indicator species were also associated with either low-severity fire or a combination of unburned, low- and moderate-severity fire. One of these species was Balsamorhiza sagittata (arrow-leaved balsamroot), which provided a significant food source for Secwépemc people (Peacock et al. 2016) (Table 2). The cultural keystone species Lomatium macrocarpum (large-fruited desert parsley) was also associated with plots that burned at low- and moderate-severity, based on compositional analysis. Both of these species have the capacity to resprout from large taproots and were historically managed through frequent burning at approximately 5-10 year intervals (Peacock, Ignace and Turner, 2016), and members of the Skeetchestn Secwépemc community continue to burn to promote L. macrocarpum, among other cultural keystone species (Dickson-Hoyle et al., 2022). This practice of frequent, low-severity burning was, and in many places continues to be, a common form of vegetation management by Secwépemc people and other Indigenous peoples throughout western North America, used to promote berry production (Turner, 1999; Lepofsky et 96 al., 2005), increase the quality of construction and basketry materials (Anderson, 2005; Marks-Block, Lake and Curran, 2019) and promote regeneration of herbaceous food and medicine plants (Stewart, 2009; Dickson-Hoyle et al., 2022). Our results support the role of low- to moderate-severity fire in stimulating the regeneration of such species, and the need to support Indigenous peoples in revitalizing their traditional roles and practices of fire stewardship (Hoffman et al., 2022b), including to restore traditional plant resources. In contrast, richness of high cultural significance plants was lowest in areas that burned at high severity in our study area. This pattern is of concern given the large extent of high-severity effects within the fire perimeter, and subsequent high-severity megafires burning near our study area in 2018 and 2021 (BC Wildfire Service, 2021). In addition to the direct negative impacts of high-severity fire on cultural plant resources, representatives from Skeetchestn and other Secwépemc communities have expressed concern that the extensive reduction in unburned area in their territory is limiting the potential for reintroducing cultural or prescribed burning, and therefore restoration (S. Freeman, pers. comm. 2022). It is noteworthy that overall richness of species of high cultural significance was greatest in the subalpine forests. This finding reinforces both the ecological and cultural importance of high elevation landscapes for the Secwépemc and other Indigenous peoples in interior BC (Tyhurst, 1992; Reimer, 2000; Lepofsky et al., 2005; Turner, Deur and Mellott, 2011). Existing research on Indigenous stewardship of cultural plants in interior BC has often focussed on riverine valleys and low- to mid-elevation grasslands and dry forests, yielding rich archaeological and ethnobotanical records for these ecosystems. Our research complements these studies and provides new insights into the contemporary availability of culturally important plants in subalpine ecosystems. 97 The three plots with the highest richness of high cultural significance species were all in subalpine forests. Most high cultural significance species in these plots were woody species, including Alnus alnobetula subsp. sinuata (sitka alder) and berry-producing shrubs such as Rubus idaeus (red raspberry), Rubus parviflorus (thimbleberry) and Ribes lacustre (black gooseberry). These species are all relatively resistant to fire kill, able to resprout from surviving rhizomes and root crowns (Haeussler, Coates and Mather, 1990; US Forest Service, 2022). Studies have shown significant increases in the cover of these species following fire – even severe fire – and germination from both in situ seed beds and offsite colonization through avian-mediated seed dispersal (Haeussler, Coates and Mather, 1990). The resilience of these shrubs to high-severity fire is reflected in our results, that the two plots with highest richness of high cultural significance species burned at high-severity, although it should be noted that one of these plots was in a riparian area and therefore likely had higher pre-fire cultural species richness, and potentially faster recovery. However, while we observed vigorous resprouting of sitka alder and willows, observationally many of the culturally significant shrubs recorded in plots that burned at high-severity were seedlings, immature plants or plants that were resprouting but had relatively low vegetative cover. As such, at four years post-fire, high species richness does not necessarily correspond to high use value such as high berry production. This diversity of plant resources in subalpine forests adds support, in the form of contemporary ecological evidence, to the importance and practice of a ‘seasonal round’, where Indigenous stewardship practices create “patches of resources distributed over both time and space” (Peacock, Ignace and Turner, 2016: 196). Turner, Ignace and Peacock (2016: 9) describe how, as part of this seasonal round in Secwepemcúl̓ecw, “families traveled around their territories in a patterned seasonal round, stopping and camping, sometimes for weeks at a 98 time…to harvest and preserve the meat, roots, berries, and other resources they needed for year ‘round living”. The Secwépemc seasonal round and calendar (Ignace, 2014) traces these plant resources throughout the year, from Pesll7éwten, the “melting month” (April), when the first plant shoots come out and early root plants are dug, through Pelltqelqél’tkemc, “getting ripe month” (July to early August), when numerous berries ripen and people harvest medicines in the high plateau, to Pesqelqlélten, the “many salmon month” (August to early September), when berries are harvested at higher elevations. However, as indicated above, the quantitative metrics of species richness, cover or diversity don’t indicate quality or condition, as defined by resource users (e.g., medicinal properties, suitability as construction material, berry production and taste), of these plants following fire. 4.5 Conclusions and management implications Our study offers novel and salient insights into the recovery of understory plant communities following a mixed-severity megafire in British Columbia, Canada, with a focus on plants of high cultural significance to local Indigenous people. In doing so, this study responds to recent calls for a new ‘megafire ecology’ that better understands the effects of exceptionally large fires on species, communities and ecosystems (Nimmo et al., 2022). Composite burn index, as a measure of fire severity, was a significant driver of species richness and diversity across all forest types, with native species richness negatively affected by increasing severity, and total diversity negatively affected by understory CBI in both montane and subalpine forests. Our results show that, four years post-fire, richness of native species and species of high cultural significance are significantly different among severity classes, and that there are also significant compositional differences based on fire severity class. These findings, consistent across submontane, montane and subalpine forests characterized by distinct historical 99 fire regimes, contrast with previous studies and ecological theory that predict that understory plant response to fire is contingent on the historical disturbance regime that shaped the respective ecosystem (Miller and Safford, 2020). The negative relationship between fire severity and species richness and diversity, even in the subalpine forests in our study area that were historically characterized by infrequent, high-severity fire, highlights how recent megafires may be pushing these ecosystems outside of the historical range of variability, with negative implications for ecosystem recovery. Ongoing monitoring, including of exotic species, is required to understand longer-term trends and assess ecosystem resilience to high-severity megafires. These results also have implications for the management and restoration of fire-prone ecosystems throughout western North America, including the restoration of historical fire regimes and systems of Indigenous fire stewardship that shaped these landscapes. Due to the dominance of moderate- and high-severity fire across our study area, we were unable to quantify the effect of low-severity fire on species richness or diversity. However, given the important role of frequent, low-severity Indigenous burning in managing plant resources, there is a critical need for research examining plant responses to low-severity fire, including to cultural and prescribed burning. Further collaborative fire history studies in interior forest ecosystems typically thought of as being characterized by infrequent, high-severity fire regimes – the subalpine forests in our study area – are needed to better understand the role of cultural burning in these systems. Further, given the richness of culturally significant plants in the subalpine forests, which have been subject to compounding disturbances of high-severity wildfire, clearcut logging and insect outbreaks, there is a critical need to protect and restore these high elevation ecosystems and 100 acknowledge the longstanding Indigenous use across these landscapes. As stated in the Secwépemc Declaration on Understory Within the Forests of Secwepemcúl̓ecw: Yeri7 re spellqwlút.s-kucw re syecwmins xwexwéytes k stemi te kwelk̓últes ne t7íweltks re Secwepemcúl̓ecw Te m-sq̓7es re Secwépemc yecwmíns xwexwéyt re tsreprép ell xwexwéytes k stem̓i w7ec te kwelk̓últes ne lluqwlecw, t̓ri7 ts̓ilem ell re syecwmíns re séwllkwe ne Secwepemcúl̓ecw (The people of the Secwépemc Nation have been managing and utilizing the forests including their understory, and have looked after the water within Secwepemcú l̓ecw since time immemorial) Better understanding the response of culturally significant plants to fire also requires adapting monitoring approaches to better capture variables of interest to Indigenous community members and resource users. This study only examined the response of a subset of species with identified medicinal, food, technological or other uses by Secwépemc people; that is, plants identified by one Secwépemc community as being of ‘high’ cultural significance, that could be integrated into the existing study design. In contrast, our ongoing collaborative research with Secwépemc communities is prioritizing the development of culturally relevant monitoring protocols and deeper community engagement to better assess the impact of recent (2021) megafires on culturally significant plants and other eco-cultural values throughout Secwepemcúl̓ecw, acknowledging the limitations of dominant science approaches to answering these questions. As megafires continue to impact ecosystems and human communities alike, collaborative monitoring and research approaches like this, that deploy a new form of ‘transdisciplinary fire ecology’ (Coughlan and Petty, 2012) and ethically draw on both western 101 and Indigenous sciences, are needed to better understand human-fire-landscape interactions and supporting Indigenous-led revitalization of fire and plant stewardship. 102 Supplemental tables Table S1: Thresholds for modified CBI calculations No effect Low Moderate High 0 0.5 1 1.5 2 2.5 3 A. Substrates a1: Depth of burn class * percent scorch/100 0 0.1-0.5 0.6-1.0 1.1-1.5 1.6-2.0 2.1-2.5 2.6-3.0 a2: Percent exposed mineral soil 0% 1-10% 11-20% 21-40% 41-60% 61-80% ≥81% a3: Percent scorched fuel pieces 0% 1-20% 21-40% 41-60% 61-80% 81-99% 100% B. Herbs and Ferns/Moss bryophytes b1: Moss/bryophyte % altered 0% 1-20% 21-40% 41-70% 71-90% 91-99% 100% b2: Herbs/ferns % altered 0% 1-20% 21-40% 41-70% 71-90% 91-99% 100% C. Shrubs (1-2 m) Shrubs % altered 0% 1-10% 11-30% 31-60% 61-95% 96-99% 100% D. Lower Canopy % foliage unaltered by fire 100% 86-99% 71-85% 51-70% 11-50% 1-10% 0% % discolored by fire 0% 1-5% 6-20% 21-40% 41-80% 81-99% 100% % foliage completely burned 0% 1-5% 6-20% 21-50% 51-85% 86-99% 100% % tree mortality 0% 1-10% 11-30% 31-50% 51-70% 71-99% 100% Char Height 0m 0.1-0.9m 1-1.9m 2-2.4m 2.5-3.5m 3.6-5m >5m E. Upper Canopy % green (Unaltered) 100% 96-99% 73-95% 51-72% 11-50% 1-10% 0% % discolored by fire 0% 1-5% 6-10% 11-30% 31-70% 71-99% 100% % foliage completely burned 0% 1-5% 6-10% 11-40% 41-80% 81-99% 100% % tree mortality 0% 1-10% 11-30% 31-50% 51-70% 71-99% 100% Char height 0m 0.1-1.2m 1.3-2.4m 2.5-3.8m 3.9-5m 5-7m >7m 103 Table S2: Abbreviations for NMDS species, as labelled on Figure 11 Species code Scientific name Common name ALLCER Allium cernuum Nodding onion ALNALN Alnus alnobetula subsp. sinuata Sitka alder AMEALN Amelanchier alnifolia Saskatoon ARCUVA Arctostaphylos uva-ursi Kinnikinnick FRAVIR Fragaria virginiana Wild strawberry LILCOL Lilium columbianum Tiger lily LOMMAC Lomatium macrocarpum Large-fruited desert parsley PENFRU Penstemon fruticosus Shrubby penstemon RIBLAC Ribes lacustre Black gooseberry ROSACI Rosa acicularis Prickly rose RUBIDA Rubus ideaus Red raspberry RUBPUB Rubus pubescens Dwarf red raspberry SALIX Salix spp. Willows 104 Chapter 5: ‘Walking on two legs’: a pathway of Indigenous restoration and reconciliation in fire landscapes “We have an important word x7ensqt. And that word means that if you don’t respect the land, look after the land properly, the land will turn on you. And we see that today, that people are not honouring the land, and respecting the land. So we’re seeing great fires burning…the land is turning on us.” Kukwpi7 Stsmél’qen (Ronald E. Ignace) In the summer of 2017, megafires burned a record-breaking 1.2 million hectares in British Columbia (BC), Canada, driven by climate change combined with the legacies of a century of fire suppression and forest management. The Elephant Hill megafire was among the largest, burning 192,000 hectares in the heartland of the Indigenous Secwépemc Nation. This fire caused widespread evacuations and ongoing impacts to ecosystems and human wellbeing. In 2021, Secwepemc communities and territories were once again devastated by widespread wildfires. While Secwépemc people witnessed the devastation to their/our territories, Indigenous communities worldwide were already starkly aware of how colonial forest management, informed by western state and scientific knowledge systems that are deeply connected to colonization of lands and minds, had failed. With accelerating impacts of climate change altering fire regimes and compounding the ongoing impacts of colonization on Indigenous communities, there is a critical need to restore relationships of respect and reciprocity with the land through the interconnected processes of Indigenous-led restoration and reconciliation. 105 5.1 Drivers of change in the UN Decade on Ecosystem Restoration Worldwide, Indigenous peoples are leading the revitalization of their/our cultures through the restoration of ecosystems in which they are embedded, including in response to megafires like Elephant Hill. Simultaneously, international policy communities are increasingly promoting restoration alongside conservation to achieve multiple ecological and social objectives (Aronson and Alexander, 2013), reflected in the declaration of 2021-2030 as the United Nations Decade on Ecosystem Restoration (‘UN Decade’). While there is growing recognition that just and effective conservation is only possible through partnerships with, or led by, Indigenous peoples (Artelle et al., 2019), decolonizing approaches to restoration have received insufficient attention (Reyes-García et al., 2020). The UN Decade presents a timely opportunity to strengthen the critical and active roles of Indigenous peoples in ecological restoration to advance the theory and practice of the field and restore biodiversity and human wellbeing throughout Indigenous territories. The UN Decade also comes at a time when growing Indigenous-led movements are calling for governments to uphold Indigenous rights, titles and treaties (Wong et al., 2020; United Nations Department of Economic and Social Affairs, 2021). Concurrently, many settler-colonial governments are committing to reconciliation with Indigenous peoples and to implementing the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). UNDRIP recognizes the urgent need to respect and promote the rights of Indigenous peoples, including rights to self-determination (Article 3); maintain traditional knowledge and cultural expressions (31.1); and determine and develop priorities and strategies for the use of their lands or territories (32.1) including, we argue, restoration. The Canadian Truth and Reconciliation Commission (TRC) identifies UNDRIP as the framework for reconciliation across all levels and sectors of Canadian society. The TRC outlines 106 key principles for reconciliation including respecting Indigenous rights, taking action to address ongoing legacies of colonialism, and supporting cultural revitalization (Truth and Reconciliation Commission of Canada, 2015). However, while reconciliation has been broadly described as an ongoing process of “restoring and rebuilding relationships” (Short, 2005: 268) through truth telling and restorative justice, Indigenous conceptualizations of reconciliation extend beyond relationships with humans to include “reconciliation with the natural world” (Elder Reg Crowshoe, Truth and Reconciliation Commission of Canada, 2015; Finegan, 2018; McGregor, 2018). Beyond reconciliation, decolonization “specifically requires the repatriation of Indigenous land and life” (Tuck and Yang, 2012: 21). Decolonizing restoration requires creating space within institutions and processes for Indigenous peoples, communities and governments to “do things their own way” (Fox et al., 2017: 531), and explicitly addressing the continuation of governments and industries asserting control over Indigenous lands. As one of myriad pathways of reconciliation, restoration carries the potential to address the impacts of colonial, state-driven conservation that frequently and often violently dispossessed Indigenous peoples from their/our traditional lands (Finegan, 2018; Artelle et al., 2019). We build on the recent calls to action for natural scientists (Wong et al., 2020) by advocating that restoration scientists and practitioners must better understand the socio-cultural and political contexts in which restoration occurs, and that restoration and reconciliation must be guided by the Indigenous peoples in whose territories these processes are taking place. However, as Indigenous and non-Indigenous scholars and practitioners, we acknowledge that many non-Indigenous, western-trained scientists are uncertain as to their individual and collective roles in advancing reconciliation, or how to respectfully engage with Indigenous communities. Here, we introduce the concept of “walking on two legs” to guide readers in upholding respectful 107 relationships with Indigenous peoples – relationships that “are contingent upon the cessation of colonial harms...[and] restoring Indigenous governance of our territories” (McCoy et al., 2020) – and to support Indigenous-led restoration and reconciliation. We ground this discussion in the fire-adapted ecosystems of western Canada and draw on our experiences working with and for Secwépemc communities in unceded and traditional Secwépemc territory (Secwepemcúl̓ecw). Ronald E. Ignace is an Elder from the Secwépemc Nation who has long advocated for empowerment of Indigenous peoples through education and training based on Indigenous knowledge and stewardship; Marianne Ignace is a resident of the Skeetchestn community in the Secwépemc Nation who for decades has conducted community-based research in language revitalization and ethnoecology, based at Simon Fraser University; I, and my colleague Kelsey Copes-Gerbitz, are early career settler scholars at the University of British Columbia working with and for Secwépemc communities on fire histories, wildfire recovery and restoration; and Lori Daniels and Shannon Hagerman are non-Indigenous faculty at UBC leading research in forest ecology and dendrochronology, and human dimensions of conservation, respectively. After tracing the emergence of Indigenous-centered approaches to restoration and describing the concept of walking on two legs, we illustrate its potential for bringing together diverse ways of knowing and transforming approaches to restoration research and practice. Finally, we consider how commitments to reconciliation with Indigenous peoples, and increasing occurrences of megafires, offer an opportunity to advance Indigenous-led restoration in fire-adapted landscapes. 108 5.2 Evolving ideas in restoration ecology and the emergence of Indigenous-centred restoration Restoration ecology has evolved from its earlier mechanistic approach focussed on returning ecosystems to a defined historical state that theoretically existed prior to human disturbance, to restoring ecological function and processes in dynamic systems (Higgs et al., 2014; Krievins, Plummer and Baird, 2019). However, the persistent framing of restoration as recovery of an ecosystem to a self-sustaining state (SER, 2004), free from human disturbance or intervention, erases the historical and ongoing role of Indigenous stewardship practices and knowledge systems inherent to these ecosystems. This is particularly problematic in the context of restoring fire-adapted ecosystems throughout western North America, where fire scientists and land managers are advocating for restoration of fire-resilient landscapes, including restoring historical fire regimes and related ecological processes that confer ecosystem resilience (Hessburg et al., 2015). It is also increasingly acknowledged that many of these landscapes were shaped by a long history of Indigenous fire stewardship (Lake and Christianson, 2019; Hoffman et al., 2021). For example, burning was a common form of vegetation management by Indigenous peoples, including the Secwépemc, across the dry forests and grasslands of BC. Fire stimulated the growth of important food and medicine plants and ungulate forage and created the “well-kept park-like” appearance noted by 19th century surveyors (Turner, 1999; Lepofsky et al., 2005; Peacock, Ignace and Turner, 2016). Indigenous burning was outlawed in BC in the late 19th century, followed by more than a century of colonial fire suppression that further disrupted historical fire regimes (Heyerdahl, Lertzman and Wong, 2012; Marcoux, Gergel and Daniels, 2013). Future restoration of such fire-adapted ecosystems must therefore support Indigenous 109 peoples in reclaiming fire and land stewardship practices and be informed by diverse knowledges of the ecological and cultural histories of place. The growing attention in both research and policy on Indigenous fire stewardship follows decades of western scientists, policymakers and practitioners seeking to integrate Indigenous knowledges (including ‘traditional ecological knowledge’, TEK) into natural resource management. Recently, the International Principles and Standards for the Practice of Ecological Restoration (Gann et al., 2019) recognized the need to draw on multiple types of knowledge, including TEK, to guide restoration. Indigenous Elders, activists and scholars emphasize that Indigenous knowledges are inseparably connected to and embedded within long-standing interrelationships between Indigenous peoples and ancestral landscapes and languages (Cajete, 2000; Turner, Ignace and Ignace, 2000; Whyte, Brewer and Johnson, 2016). However, land and natural resource management in settler-colonial countries is still largely framed in a western scientific worldview (Bohensky and Maru, 2011), with restoration projects organized around top-down, ‘expert’ driven processes (Fox and Cundill, 2018). Indigenous knowledges are often viewed as discrete information that can “fill gaps in scientific understanding” (Popp, Priadka and Kozmik, 2019: 163) and fit within existing management institutions without ceding power to Indigenous peoples (Spak, 2005). Within this power imbalance and simplified binary between ‘Indigenous knowledge’ and ‘science’, Indigenous knowledges are often only accepted when ‘verified’ or ‘validated’ by western science. These extractivist approaches maintain the (perceived) dominance of western science over Indigenous knowledges and perpetuate the linked processes of ecological and epistemological degradation (Lake et al., 2018; Vásquez-Fernández and Ahenakew pii tai poo ta, 2020). 110 To mitigate these risks to Indigenous knowledges and counter the western worldview that places humans outside of nature, Indigenous-centered models of restoration instead highlight the interdependencies between ecological and cultural systems and the importance of land, biodiversity and ecosystem health for Indigenous wellbeing, identities and knowledge systems (Kimmerer, 2011; Martinez, 2018). Ecocultural restoration explicitly includes humans as active participants in restored landscapes through recovering “ecosystem structure, composition, processes, and function, along with traditional, time-tested, ecologically appropriate and sustainable Indigenous cultural practices that helped shape ecosystems…in a way that ensures the survival of both Indigenous ecosystems and culture” (Martinez, 2018: 170-171). Similarly, Kimmerer (2011) describes reciprocal restoration as an approach grounded in an Indigenous worldview and associated principles of reciprocity, kincentric relationships, respect and responsibility. Guided by the cultures and knowledges of Indigenous peoples, and led by Indigenous communities, these approaches often focus on revitalizing values such as cultural keystone species and places and traditional food systems, and encompass language and knowledge revitalization goals (Garibaldi and Turner, 2004; Pilgrim, Samson and Pretty, 2009; Tipa and Nelson, 2017). Kimmerer highlights the potential of reciprocal restoration to support non-Indigenous societies in re-engaging with their responsibilities to, and participating in the wellbeing of, land. However, ensuring the ability of Indigenous peoples to exercise these stewardship roles and rights to land is critical. Just as Indigenous knowledges and stewardship systems must be reclaimed in and by Indigenous communities, Indigenous communities need to be physically, intellectually, spiritually and politically present throughout the restoration process, from project design through implementation (Fox et al., 2017). Restoration, therefore, must move beyond a 111 technical or commodified practice to bridge science and culture (Higgs, 2005) and form part of broader political movements of reconciliation, decolonization and Indigenous self-determination. 5.3 Walking on two legs: an Indigenous framework to guide restoration and reconciliation Advancing reconciliation and the field of restoration ecology requires (re)building relationships of reciprocity and respect between Indigenous and non-Indigenous peoples, knowledge systems and the land. Here, we offer an Indigenous-centered framework to guide readers in navigating this complex pathway in both research and practice, drawing on Indigenous knowledge and western science while guided by the worldview and wisdom of Indigenous peoples. Similar models have arisen from diverse Indigenous cultures and territories, including two-eyed seeing, Etuaptmumk (Bartlett, Marshall and Marshall, 2012; Reid et al., 2021), both-ways management (Hoffmann et al., 2012) and right-way science (McKemey et al., 2022). Through a Secwépemc practitioner’s lens, kúkwpi7 (Chief) Ronald E. Ignace terms it “walking on two legs”: one leg of Indigenous knowledge and Indigenous science and the other of western science. Like two-eyed seeing, walking on two legs is practice and action oriented, with the joint walking – guided by an Indigenous mind - compelling movement forward. This draws on Indigenous conceptualizations of Indigenous knowledges as not a “reified noun, but…action and the ability to act, based on relationships, on experience, living and doing on the land” (Ignace, Ignace and Turner, 2016: 408). The metaphor of walking implies balance between co-existing knowledges, addressing power relations that privilege western science. While not limited to research, walking on two legs also builds on traditions of Indigenous research (Smith, 1999; Wilson, 2008) as well as other transformative or action-oriented paradigms that emphasize the agency of community members in driving change and often draw 112 on transdisciplinary or mixed-methods approaches to strengthen analysis and support culturally appropriate methods (Cram and Mertens, 2015). Like Indigenous research paradigms, walking on two legs is explicit in being guided by an Indigenous – in our case, a Secwépemc - worldview: a moral compass that ensures both knowledges work together in service of upholding an Indigenous land care ethic that is embedded in specific Indigenous territories, languages and ways of relating to land and embodies principles of respect, reciprocity and responsibility. In describing walking on two legs below, the ‘we’ voice employed is that of Ron Ignace and Marianne Ignace. Addressing both Indigenous and non-Indigenous readers, this is done to center Secwépemc voices and an Indigenous perspective while outlining the principles that guide us moving forward. As a strategy of reclaiming IK and stewardship practices, walking on two legs addresses how Indigenous practitioners and thinkers, connected to our specific ancestral territories, resume taking care of our homelands by reclaiming and reinvigorating our Indigenous knowledge as we engage with western scientific knowledges. As we do this, we must protect the moral and ethical integrity of our own Indigenous knowledge and be mindful that it never stands in the shadow of western knowledge(s), nor should we uncritically embrace and copy the knowledge and practices of non-Indigenous colonizers on our land. The Secwépemc stsptekwll (oral tradition) of Coyote and His Hosts reminds us to not copy the ways of others lest we lose our life, our health and identity: our trickster-transformer Coyote tried to copy the behaviour of other creatures as he sought to elevate his social standing, getting scorched, burnt and nearly drowning in the process. We are admonished to carefully and cautiously view other sources of knowledge through the lens of our own 113 Indigenous knowledge, ensuring that they will not cause us harm. Our Elders also remind us that, after more than a century of colonial western science-based, capitalist profit-oriented exploitation of our Secwépemc homeland, it is in a state of q̓wempúl̓ecw: the land, in its holistic dimension of landscape, ecology and all its living beings, has become barren due to human activity, impoverishing our wellbeing and existence. As we walk on two legs, we face the dual task of reconstructing and practicing our IK, while undoing the harm done by ongoing colonial practice and exploitation. As we do this, ethical and reciprocal western science that advances Indigenous stewardship and restoration can be our ally. Below, we share two stories: of Secwépemc-led restoration of cultural keystone species, and of centering Indigenous perspectives in collaborative research. The first story (Bringing back ts̓ewéw̓ye and qweq̓wile) highlights the importance of Indigenous peoples actively leading the restoration of their/our territories. Beyond restoring native plants, this place-based experiment shows how revitalization of stewardship practices is intimately connected to the revitalization of IK and language; revitalization that can only occur through Indigenous peoples reclaiming stewardship of the land. The second (Two-legged fire histories) illustrates the process of learning to walk on two legs from a western science perspective, and the potential for transforming approaches to both research and restoration to upscale Indigenous restoration throughout Indigenous territories. 5.3.1 Bringing back back ts̓ewéw̓ye and qweq̓wile: restoring cultural keystone species at Skeetchestn Like other cultural landscapes in western North America, Secwepemcúl̓ecw was shaped for generations by Indigenous fire stewardship to manage plant habitats by clearing dead plants, 114 enhancing soil nutrients and controlling invasive species (Peacock, Ignace and Turner, 2016). Ron remembers riding on the land with his great-grandfather Edward Eneas in the 1950s, when a western focus on timber value had led to criminalization of Indigenous burning. Defying these prohibitions, Edward Eneas stubbornly continued burning in mountain meadows and at forest edges to renew grassland habitat for ungulate forage, enhance berry patches and keep meadows open. Elders in our community of Skeetchestn, who were interviewed over the past ten years regarding their memories of burning and land stewardship practices, remembered that the optimal time for burning in the valley bottom is after the snow has melted, but while the soil is still moist, coinciding in time with the migration of sandhill cranes through the valley. This time is currently mid-March, however over time we have observed the snowpacks in the valley decreasing; it is likely that in the past this timing would have been early April. Another period is late September to early October. During these short two-to-three-week windows of time, we work with localized wind conditions in our valley: wind directions are usually from the south in the morning, but as temperatures rise during the day and provide up-drafts, the wind direction shifts to blowing north to south, thus providing a natural fire break. Fires set before noon will move north, to be driven back by the shifting northerly wind in the afternoon, eventually dying by dusk. After fencing our ranch to keep cattle and horses out, in about 2005 we began an experiment of annually or biennially burning meadows and a hillside on our ranch at Skeetchestn Reserve (Figure 12). After a few seasons we noticed how burning controlled knapweed and other invasive species. Around 2010 we saw the return of ts̓wéw̓ye, Fritillaria pudica (yellowbells, Figure 13) and qweq̓wile, Lomatium macrocarpum (large-fruited desert parsley). Both had previously disappeared from the hillside for decades, due to years of cattle and horse 115 grazing and lack of burning. Both plants are cultural keystone species for the Secwépemc: yellowbells are harbingers of spring arriving, and their bulbs were valued by our ancestors as the first delicious fresh root plant to emerge after months of subsistence on stored provisions. The taproot of large-fruited desert parsley is known for its medicinal properties and was also a significant early season root plant. In his song, the meadowlark warned Coyote not to waste his large-fruited desert parsley, singing in ‘meadowlarkese’ but with Secwépemc words “tucíctsemc ten qweq̓wíle” (“you wasted my large-fruited desert parsley on me”). This reminds us to harvest it early in the season, since it turns bitter as the plant matures. Figure 12: Ronald Ignace burning the hillside by their home at Skeetchestn Reserve. Annual spring counts of yellowbells between 2011 and 2019 initially showed about 50 plants, steadily increasing to more than 200 and in the record year 2017 to more than 300. In 116 2018, following a season of not burning, yellowbells decreased to just over 200. The fragility of the plants was seen when cattle broke into the area in early spring 2019 and all but destroyed the crop, although by 2020 about 75 plants had returned. Figure 13: Yellowbells (Fritillaria pudica) emerging as the snow melts in early spring at Skeetchestn. Our community field lab demonstrates how over a 10+ year cycle, cultural keystone plant species can be successfully restored into local grasslands through the reintroduction of fire. More significantly, it shows how we continue to revitalize and adapt the knowledge and wisdom of our Elders and ancestors, and reclaim traditional stewardship roles as yecwmín̓men, through the 117 practice of restoration. Looking forward, this will form the foundation for further collaborative research in fire histories and ecologies to promote the revitalization of Secwépemc fire stewardship: the second leg of western science guided by our Secwépemc knowledge and visions for Secwépemc-led restoration. 5.3.2 Two-legged fire histories: where tree rings and Indigenous knowledge meet Tree-ring fire history research (dendropyrochronology) is one of many western science approaches used to inform restoration by providing quantitative evidence of historical fire frequency, severity and seasonality. Dendropyrochronology also aims to understand the drivers of historical fire regimes, from climate and topography to fuels and ignition sources (Daniels et al., 2017). For almost two decades, the UBC Tree-ring Lab has been using dendropyrochronology to inform restoration and management of mixed-conifer forests adapted to frequent, low- to mixed-severity fire regimes in BC’s valleys and mountains. At the Vaseux-Bighorn National Wildlife Area in southern BC, in the unceded territory of the syilx (Okanagan) peoples, the Canadian Wildlife Service aims to restore the native bunchgrass-ponderosa pine habitats for endangered species through prescribed burning. Our intensive reconstruction of fire history at 43 sites across 400 hectares revealed the historical fire regime was driven primarily by Indigenous ignitions, characterized by frequent small fires, often in spring (Pogue, 2017). These results aligned with syilx oral histories and stories of their modern firekeepers, with a frequent fire regime persisting under syilx stewardship until the 1860s when colonialism actively decimated and displaced the local Syilx people through the smallpox epidemic, pre-emption, reserve system and residential schools – colonial impacts that were pervasive across Canada. In the absence of syilx fire stewardship, the forest became denser and fires were more likely to occur under warmer and 118 drier climatic conditions, potentially shifting the fire regime toward a greater component of high-severity fire (Pogue 2017). This research - quantifying the size, seasonality, and shift in climatic influences on past fires in addition to frequency and situating this in the context of strongly documented Indigenous knowledges and histories of this area - signaled a turning point in our understanding of the key role of Indigenous peoples in BC’s historical fire regimes and a shift in our approach to more meaningful collaboration with Indigenous communities. A more recent collaborative fire history project has been ongoing since 2016 and is guided by the knowledge and needs of the T’exelc (Williams Lake First Nation, a Secwépemc community). This project is taking place at the Ne Sextsine (Flat Rock) block of the Williams Lake Community Forest, which is co-managed by the T’exelc and the City of Williams Lake. For T’exelc Elders, respectfully restoring ecocultural values is central to management of Ne Sextsine, as is protection from uncharacteristic high-severity fires, like those that burned surrounding forests in 2017 (Copes-Gerbitz, 2021; Copes-Gerbitz, Hagerman and Daniels, 2021). Together we are centering Indigenous knowledge systems by engaging in place-based learning while walking through the forest with T’exelc Elders, archaeologists, community forest managers, and researchers (Figure 14). During these forest walks, we collectively learned that the diversity of ecocultural practices of camping, fishing, berry-picking and plant harvesting across Ne Sextsine mirrored the diversity of fire frequency and severity reconstructed from tree-rings (Figure 15). For example, the areas that were frequently occupied by T’exelc people, including summer fishing campsites and winter village sites and the travel corridors between them, were more likely to have tree-ring evidence of frequent, low-severity fires from that time. Colonial impacts in the 1860s and 1870s displaced the T’exelc from their traditional territory and the low-severity fires ceased. 119 Figure 14: T’exelc Elders on a forest walk with WLCF manager and Dr. Kelsey Copes-Gerbitz. Figure 15: Cross-section of a lodgepole pine (Pinus contorta var. latifolia) from Ne Sextsine showing fire scars from fires in 1833, 1848, and 1863. 120 As non-Indigenous researchers, learning to walk on two legs is transforming our research approach in two key ways. First, we shifted our focus from comparing Indigenous oral histories to tree-ring fire histories at the Vaseux-Bighorn National Wildlife Area to collaborative research with the T’exelc that centers Indigenous ways of knowing from the outset and supports Indigenous peoples to (re)connect both physically and culturally with their territories and (hi)stories. Second, we moved away from solely analyzing quantitative metrics of fire frequency and severity (often presented as mean values such as mean fire return interval) and from filtering out potential signals of localized Indigenous burning (such as fires that only burned at a single site) that are often removed for fire-climate analyses (Roos, Williamson and Bowman, 2019). Instead, our collaborative research explicitly sought to identify these localized fires and situate these in the context of the ecocultural histories of these landscapes. These collaborative dendropyrochronology studies are continuing to reveal the nuanced interconnections between Indigenous stewardship and fire in dry forest ecosystems where the contribution of Indigenous fire use is underrepresented or discounted in modern management practices. By walking on two legs, T’exelc-led restoration at Ne Sextsine and Secwépemc-led restoration throughout Secwepemcul̓ecw can be guided by this more holistic focus on restoring the the appropriate kinds of fire associated with T’exelc stewardship practices and values that were disrupted by colonization and the dynamic relationships among people, fire and place. 5.4 Advancing restoration and reconciliation in the UN Decade Restoring relationships between humans and non-human nature and upholding Indigenous rights are key to the vision and strategy for the UN Decade (FAO et al., 2021). Revitalizing “relationships of mutual obligation between land and people” (Burow, Brock and Dove, 2018: 60) can also be part of Indigenous efforts to unsettle setter-colonial modes of 121 relating to land as property and resource for capitalist development. However, this needs to go beyond “integrating Indigenous knowledge and traditional practices into ecosystem restoration” (UN undated: 6) or including Indigenous communities as ‘stakeholders’. We argue that advancing reconciliation and upholding Indigenous rights and sovereignty that they/we have held since time immemorial is central to the science and practice of restoration, particularly in landscapes shaped by long histories of Indigenous fire stewardship. This means acknowledging and addressing the harms done to Indigenous peoples and territories through colonial practices (including fire suppression and exclusion); supporting Indigenous determination of restoration goals and governance; and creating space for Indigenous peoples to reclaim traditional stewardship roles and practices within their/our territories. Throughout Secwepemcúl̓ecw and many other landscapes worldwide, catastrophic wildfires are creating opportunities for Indigenous peoples to (re)assert their/our sovereignty through leading the restoration of their/our fire-affected and fire-adapted territories. As Ryan Day, then-Chief of the Secwépemc community St̓uxwtéws, wrote in the immediate wake of the Elephant Hill fire: “We see the process of rehabilitation and regeneration as an immense opportunity to learn from the errors of the past; it is an opportunity to use Indigenous TEK and the wealth of research in forest science to restore the forest…as a source of wealth in cultural heritage, ecological diversity, and the education of young people of how to live as a member of an ecosystem…there can be no greater opportunity to action this commitment [to reconciliation] than by supporting Secwépemc Peoples’ leadership in the regeneration of the ecosystem affected by the Elephant Hill fire over the months, years and decades to come”. 122 Rather than perpetuating colonial approaches of seeking to integrate Indigenous knowledges and practices into ecological restoration, we challenge readers to take up the framework of walking on two legs and reimagine the role of western science: as a leg to balance and be guided by Indigenous knowledges and wisdom as articulated and enacted by Indigenous peoples, in service of elevating Indigenous stewardship systems through Indigenous-led restoration. Reconciliation offers guiding principles to advance Indigenous-led restoration in the UN Decade by re-envisioning the past, present and future roles of humans in restored ecosystems, revitalizing Indigenous cultures and interconnected biodiversity, and upholding Indigenous rights and self-determination in their/our homelands. At the same time, reconciliation will be incomplete without not only the restoration of land to Indigenous peoples, but also the restoration of land and Indigenous systems of land-based knowledges and stewardship by Indigenous peoples. 123 Chapter 6: Conversations, contributions, and conclusion 6.1 Restor(y)ing fire landscapes: reflections on community conversations and the role of research In early February 2020, I drove the now-so-familiar four-hour trip, along snowy highways, from Vancouver to Skeetchestn to visit Ron and Marianne. In little over a month, the Covid-19 pandemic would turn the world upside down, and soon restrictions on travel and community lockdowns would mean it would be many, many months before I could visit again. Yet at that moment, neither I nor anyone else had any idea of what was to come. My memories and associations with that week are not of some imminent global shutdown, but of long days driving up Deadman Valley with Ron as he narrated stories of the landscape, borrowing Marianne’s winter coat and hat to take their dog Chief for nighttime walks in the deep snow, and sitting around the kitchen table exploring Google Earth as they shared their work of documenting place names, breathing life back into their language on the land. And the first of many discussions about the importance of restor(y)ing and reimagining landscapes and landscape change, grounded in the voices and wisdom of Elders. So, that is what we planned to do. Marianne and I developed a proposal to work with a group of Skeetchestn Elders, with whom Marianne has been collaborating on language revitalization and knowledge documentation for decades. Together, we planned to host discussion sessions that spring, paired with field visits up the valley - perhaps to pellgeyú7 (“has carrots”), a place Elder Daniel Calhoun had described as an important root harvesting site, an open meadow possibly kept open by burning - to anchor memories and stories in specific places, to trace landscape change, and to identify priorities for restoration. Then suddenly, we were in the midst of a global pandemic. 124 We put that work on hold, and I focussed on supporting the SRSS as they moved online, started interviews for Chapter 3 on Zoom, and accepted that my field work for Chapter 4 wouldn’t happen that year. For a brief period that fall things seemed to be looking up, and I made a short visit back to Skeetchestn, camping in Ron and Marianne’s backyard and eating dinner together on the back porch. By then, Marianne had her Elders group hooked up to Zoom, but our work waited until we could, hopefully, get together in person. By late spring 2021 I was back in the interior, this time for four months to do field work across Elephant Hill. In May, our UBC field crew drove up to Deadman Falls with Ron and Marianne (Figure 16), stopping at pellgeyú7 to look for fire scars on the big old Douglas-fir trees and to chase cows out of the meadow (Figure 17). We started to talk again about bringing the Elders group on a field visit up the valley, and perhaps to sites in the fire, to see what was growing back. Figure 16: Deadman Falls, May 2021. 125 Figure 17: Pellgeyú7, May 2021. Then came the Sparks Lake fire, and, for the second time in four years, Skeetchestn evacuated. The rest of 2021 feels like a blur: of wildfires, heat domes, then devastating floods, all set against the backdrop of Covid-19. By mid-November, Marianne and I were considering a weekend drive with some community members to see the damage caused by the Sparks Lake fire; on Friday November 12th, we took a literal rain check due to forecasts of 70% chance of rain. By Monday, an ‘atmospheric river’ had washed out highways throughout interior BC, taking homes and lives. Yet despite these ongoing impacts – or perhaps because of these impacts, increasingly close to home – Ron and Marianne continued to emphasize the need to ensure that the voices of Elders and community members would guide any restoration, and to understand what restoration means and could look like from a Secwépemc perspective. 126 So this past summer, as they finally began to meet again in person, I sat in on a few sessions of the Elders language group in Skeetchestn. At Marianne’s invitation, I shared some of our findings from Elephant Hill: what plants were coming back, and how the communities were involved in the recovery. We also shared photos from our recent drive up the Deadman Valley through the Sparks Lake fire: of Deadman Falls, almost unrecognizable (Figure 18), and pellgeyú7, a small patch of green amidst a blackened landscape as far as the eye could see, with only a faint trace of charcoal under the fresh grass and patches of nodding onion and numerous ‘carrot’ (Lomatium) species (Figure 19). Figure 18: Deadman Falls, May 2022. 127 Figure 19: Left – looking up at pellgeyú7 from Deadman-Vidette Road; Right – Lomatium dissectum (fern-leaved desert parsley), growing after a surface fire through at pellgeyú7. Photos from May 2022. As we navigated throughout the territory on Google Earth, the full extent of the fires from 2017 and 2021 displayed on the projector, Ron guided us to Sq’u7llqen, a volcanic plug surrounded by lakes at the headwaters of the Deadman Creek: “That’s an important place there. And it’s lucky it’s a park, protected area, there’s no logging in there. That’s where the Deadman Creek starts from, the first drop of water…that’s where all of the water down here comes from, this area. So we’ve got to protect that area, that’s got to be guarded. That’s our watershed, eh? You’re asking about what needs to be protected, that, this whole area.” As discussions turned to the impacts of forestry and mining throughout the territory – the loss of caribou populations, the blocked access to high mountain medicine harvesting areas – 128 Ron brought the conversation back to something he has been advocating for, ever since Elephant Hill: “We need a cultural heritage study done of the mountains…it will tell you how to manage our forest. Without it, you’re blind. ‘Cause there’s a story there.” Later that day, sitting around the kitchen table, Ron picked up on this conversation again: the need for restoration to be informed by more than (western) science, and the knowledge and practices that come from an ongoing presence on and access to land: “It’s not just about understanding the science, but it’s the stories, is what makes the land. And that’s what’s missing, you know? So it’s really important… I mean the arrogance, systemic racist arrogance of people thinking that we have no wealth in the mountains. We’ve got to show how you manage it, how you manage the various game, the plants, the trees, the forest, all of that. That’s what needs to be documented, and how can we find out [how to] regenerate a biodiverse forest? And how can we get back into utilizing that forest? That’s the problem, that’s the big issue… When our people go out into the mountains, they observe everything, you know? There are certain things that I remember, you know I remember oh, you know there’s a tree up here, it’s a dead tree, big old dead tree, it probably has a tonne of pitch inside of it, if we need pitch we can come back and knock that tree down. Or, there’s a lot of game tracks in this area this time of the year, so maybe this could be the calving grounds of the deer or the moose. Or it could be a corridor. So you keep all that, tabulate all that and keep that knowledge so when you go hunting, you just don’t go blindly into the 129 forest and hope you run into something right? You know where the meadows are, where the salt licks are, where the springs are, and that’s all gone now, with the clearcut logging they’ve destroyed all of those.” Faced with these impacts throughout Secwepemcúl̓ecw, Marianne has written of how “repair or restoration of land and caretakership must begin with Indigenous knowledges and languages” (Ignace, 2022) and of the need to revitalize languages on the land. As my conversation with Ron continued, he shared an example of why this is so important, of how impacts to the land are intimately connected to loss of the language and practices that are embedded in the land: “We’ve lost the fishing here in the creek. Since mid 80s we’ve self-imposed closure on fishing in the creek, thinking that it would bring it back. And we worked our butts off, we did bank stabilizations and fish hatcheries and brood stocks. But nothing ever worked because the problem is not here, it’s what’s going on in the ocean. And all that was for naught. And because we didn’t fish in the creek here for years, it’s about three generations of our people have not learned the language of fishing in the creek. Even in English. Do not know how to make the technology to catch the fish in the creek. Or even how to go about catching the fish in the creek. I would take about five, four or five of us, and we would go fishing in the creek. You’d have to make a spear, the wewtsk [three-pronged leister], it’s called a wewtsk. And then you’d go to where the yens [driftwood pile] is, the yens is where the wood drifts down, and it piles up and piles up and piles up, a twisted mangle of logs. And so it creates deep pools. And so, when the fish come up, they love to go in there. You get 130 some leaves, you find a spot where there’s all this, in these yens you find the spot where it’s deep and you can look down. And you put leaves around you. And you sneak out there and you lay there with your spear, and then you signal to the guys, ‘cause the fish, they go in and out of there, right? They’ll go upstream a little ways or go downstream a little ways, swimming around. And then you have two guys at each end above and below, and they start down, they start throwing rocks in the water. Coming until they get close to where the yens is, right? So then the fish will run and hide, and you’re waiting for them and BAM! I bet you if you asked the kids today, how would you go fishing in the creek? What would you need? What would you do? How would you do it? They wouldn’t have a clue. So it’s like that with anything. If you lose a practice like that, you not only lose the practice itself but also the language and the knowledge of the practice.” So how do you bring that back? I asked. We’ve got to bring back the salmon, he replied. *** Over the past few years, I have had many moments like this. In conversations with Ron and Marianne or interviews with community members, in meetings with leadership or out on the land with community staff. Hearing people talk about the meaning and practice of cultural heritage, about connection to land, about why they speak or act or advocate and struggle the way they do. Moments that have stopped me dead in my tracks and made me realize not only the significance of the work being led and fought for by communities – of restoring lands and revitalizing languages, of bringing back salmon and protecting their watersheds, of bringing back practices of burning and being at the decision-making table 131 when a wildfire impacts their territory – but also, that there is just so much that I cannot understand, a depth of understanding and knowing that I will never have. And that is okay. These moments have made me reflect on my place in these collaborations, and what I can bring to this work: a methodological toolbox, grounded in western natural and social sciences, that can support communities in documenting environmental impacts and change, or government-to-government processes. A network of collaborators in academia and beyond who I’ve been able to connect with communities and with Ron and Marianne, the ‘leg’ of western science to support Secwépemc stewardship goals. Relationships with communities and the SRSS that allow me to sit in on Secwépemc technical and leadership meetings and hear community members and staff express frustration at research that occurs in their territory without their consent, or research that never shares raw data, reports, resources, or capacity with communities; research that often has ‘well-intentioned’ objectives (to reintroduce prescribed fire and support cultural burning, to mitigate wildfire risk to communities, to better manage wildlife or restore forests and fire-adapted ecosystems), but that simultaneously prioritizes those (researcher-determined) objectives and “access to Indigenous Land for scientific research” (Liboiron, 2021: 10) over Indigenous-led decision-making. And a position, junior and temporary as it is, within the university that means I can advocate for doing research in a better way, direct funds to communities, and prompt discussions about what right we have, as researchers, to work in Indigenous territories, and the obligations that come with this. The more I have listened to Secwépemc people speak of the importance of revitalizing Secwépemc knowledge and stewardship practices, including fire stewardship; of how the technical work of recovery and restoration is always tied to broader issues of title and rights; of how the ‘voices of Elders’ are embedded within Secwepemctsín, and 132 knowledge in language; the more I have realized, this is where I should be stepping back. It is not our place, as settler researchers, to be the ones determining community priorities for restoration. There are people in communities who are doing this work already: people working for their natural resource departments who are engaging with community members to understand concerns and priorities for monitoring or restoration, or to facilitate community decision-making processes. That is not to say there isn’t a place and role for research. This fall, I have been invited to join Skeetchestn Natural Resources Corporation staff in the field to discuss sampling designs and field protocols for monitoring vegetation recovery across the Sparks Lake fire, and I am continuing to work with the SRSS to support their documentation of community approaches to cultural heritage monitoring. But it is a reminder that “there are some forms of knowledge that the academy doesn’t deserve” (Tuck and Yang, 2014a: 813); that research – particularly how it has been done before, and particularly if not led by communities – may not be the intervention that is needed. 6.2 Reflections on ‘community’ and collaboration Throughout this dissertation, and whenever I speak or present on my work, I always highlight the collaborative nature of this research, and my partnership with the SRSS and Secwépemc communities. However, it’s important to be clear about what this means, and who is meant by ‘community’. Over the past three and a half years, I have predominantly worked with community ‘technical’ staff: the natural resource and cultural heritage managers and field technicians working for communities. On occasion, and usually while supporting then-Kúkpi7 Ron Ignace, or Angie Kane in representing the SRSS, I have also engaged with elected leadership. In large 133 part, this is because this representation (technical and leadership) mirrors that within the Elephant Hill wildfire recovery process, through the Joint Leadership Council and Joint Technical Committee. However, from my (albeit limited) experience and observation, this is a common experience for researchers working in natural sciences or collaborative stewardship: for the ‘collaboration’ and ‘community’ aspects of the research to be mostly confined to technical staff, some of whom may not be from those communities or the Nation, and I acknowledge the limitations of this approach. My connection to communities has also come through my relationships with Ron, Marianne, and Bert, and more recently, with Char: with their families, with the Skeetchestn Elders group, and with people I’ve met when tagging along or being thrown headfirst into community events. Within this network of relationships, some are, of course, stronger than others. Relationships and the responsibilities that come with these aren’t uniform, but specific. To some people, I may just be that random but accepted Australian that joins the monthly meetings of the SRSS First Nations Technical Table or who wrote the Elephant Hill book; to others, perhaps a trusted collaborator who brings resources or networks; to others, I hope, a valued friend and colleague. Regardless, I am always mindful to not be seen as speaking for communities, the Secwépemc Nation, or the SRSS, and to highlight these specific relationships that brought me into this work. This kind of work takes time and considerable investment of resources. The extent to which I have been able to work with communities and develop the deep relationships that I have is due in no small part to two factors: the support of my supervisors, who trusted me when I said I wanted to keep supporting the SRSS and dedicating my time to ‘non-PhD’ tasks before trying to kick-start ‘research’, and the financial freedom that came with my fellowship. The time I have 134 spent in and with communities and working with the SRSS – the regular (at times weekly) drives up the Fraser Canyon or Coquihalla for meetings or to stay in Skeetchestn, supporting the SRSS in their many projects, prioritizing research relationships over consulting contracts – was only possible because of my generous and untied funding that could be shared and allocated without endlessly (ever) having to justify items on an expense form. Castleden et al. (2012) similarly highlight time and funding constraints as key challenges to undertake ethical engagement and relationship building. I am seeing more funding available at UBC, including within the Faculty of Forestry, to support this form of early engagement – the work that falls outside of ‘research’, that must come before research – and am grateful for that, but it’s not nearly enough. In addition, many students, particularly first-generation students, find it challenging to navigate funding arrangements and there is often a lack of transparency in how funding is allocated or, conversely, taken away. This, along with the pressures of completion timelines and research outputs, places additional burdens on students who wish to meaningfully engage with communities in their work. As I’ve reflected on the strengths and limitations of this dissertation, I keep coming back to Chapter 4: our collaborative monitoring of understory plant community recovery. I hope this project has been of some value to St̓uxwtéws, whether in terms of providing work and training opportunities for students and field technicians, or data that can help answer their initial question of how the forest is recovering. And yet, while this project was community initiated by then-Kúkpi7 Ryan Day, it has since been largely ‘researcher-driven’, with our partner’s involvement predominantly through joint field work led by our UBC crews. While we shifted the focus to analyzing the recovery of culturally significant plants, I still felt like Secwépemc plant knowledge was being reduced to a dataset to be integrated into our existing project. Then, when 135 it came time for me to analyze these data, I felt locked into using a particular suite of analytical tools and asking a particular set of questions, that, in the end, don’t necessarily provide the answers that community members are looking for: answers to questions about the condition of particular plants, how specific medicinal or berry patches are recovering, what the impacts have been to wildlife habitat, or how we can bring these back. It has taken multiple years of working together with St̓uxwtéws, spending a summer in the field with Bert, and the relationships I have built with staff and community members from Skeetchestn to get to this point where, now, we are looking ahead and thinking how we can do things differently. I hope to stay on in a research role in BC, to continue to support the SRSS and its member communities such as Skeetchestn to document the impacts of the 2021 wildfires and how ecosystems are recovering. Together, we are talking about how to move beyond conventional sampling designs and metrics of ‘richness’ or ‘diversity’, and how community staff can lead the engagement with community members that needs to form a foundation for this work moving forward. 6.3 Key insights and findings This dissertation documents how Secwépemc territories and communities have been recovering since the 2017 Elephant Hill wildfire: both in terms of community leadership and joint decision-making for wildfire recovery, and the recovery of culturally significant plants. Chapter 3 documents the experiences of Secwépemc communities during the 2017 wildfire season, and the process of negotiating and navigating a new government-to-government approach to wildfire recovery. In doing so, I identify key factors that contributed to the success of this initiative, while highlighting numerous challenges that continue to pose a barrier to ‘true partnerships’ across all stages of wildfire management. Chapter 4 responds to recent calls for a new ‘megafire ecology’ by offering novel insights into the recovery of understory plant 136 communities following the Elephant Hill ‘megafire’, with a focus on plants of high cultural significance to Secwépemc people. Chapter 5 lays a conceptual foundation for re-imagining the role of western science in supporting Indigenous-led restoration throughout Indigenous territories. Below, I summarize key insights and findings from each of Chapters 3, 4 and 5, then highlight broader contributions of this dissertation to the disciplines and theories of collaborative environmental governance, the politics and production of knowledge, and fire and restoration ecology. 6.3.1 Chapter 3: Elephant Hill ‘lessons learned’ Chapter 3 addressed Research Question 1: How are Secwépemc communities engaging in contemporary wildfire management, including the collaborative governance of wildfire recovery? Key findings are presented for each Part of this report, relating to the experiences of Secwépemc communities during the 2017 wildfire season, and the engagement (or lack thereof) by provincial agencies; the drivers of and processes for establishing a collaborative approach to wildfire recovery; identification of key challenges and enabling factors for success; and persistent barriers to and Secwépemc priorities for wildfire recovery and restoration throughout Secwepemcúl̓ecw. Based on these findings, we present – and are continuing to work on implementing – 30 recommendations or ‘calls to action’ for advancing First Nation leadership and ‘true partnerships’ in wildfire and emergency management. Below, I include the summary of findings as presented in the Executive Summary of this ‘Chapter’ (report). Part 1: The Elephant Hill wildfire: There is widespread acknowledgement that the 2017 ‘megafires’ – and the ongoing wildfire risk and loss of ecological resilience throughout Secwepemcúl̓ecw – were the direct result of timber-focussed forest (mis)management practices 137 combined with the history of fire suppression and impacts of climate change. The Elephant Hill wildfire caused deep and lasting impacts to Secwépemc territories and to community health and wellbeing that have not been adequately recognized, addressed or compensated by provincial or federal governments. Secwépemc communities experienced poor communication and a lack of guidance from provincial and federal authorities regarding immediate wildfire threats or evacuations. Negative experiences of evacuation by Secwépemc and neighbouring ranching communities created widespread opposition to evacuating in future. BC Wildfire Service staff admit that engagement with First Nations occurred too late, if at all, and that there was no explicit expectation on Incident Management Teams to collaborate with Indigenous and local communities. While Secwépemc communities played a leadership role through on-ground fire response and fuels mitigation, emergency coordination and supporting agency response, there was widespread frustration that Secwépemc knowledge and capacities were ignored and disrespected. As such, a deep mistrust of fire agencies and a strong feeling of ‘being on your own’ remain. Part 2: The joint process of wildfire recovery: The scale and significance of impacts of the Elephant Hill wildfire, along with a newly elected provincial government with stated commitments to implementing the United Nations Declaration on the Rights of Indigenous Peoples, created a ‘window of opportunity’ for change. However, it was the strong leadership and advocacy from Secwépemc communities that catalyzed the collaborative approach to wildfire recovery. Commitments to joint leadership were enacted through a Joint Leadership Council, Joint Technical Committee and sub-committees that emerged following the fire. Nevertheless, the 138 limited mandates or decision-making authority of provincial government representatives at these tables, and challenges in accessing higher-level decision-makers, posed a barrier to advancing Secwépemc recovery priorities and interconnected stewardship goals. In their letter to Premier Horgan, and over the months and years following the Elephant Hill wildfire, Kukúkpi7 (Chiefs) emphasized that ‘healing the land’ and actioning commitments to reconciliation requires addressing the cumulative impacts and pressures that form the broader context for land-based recovery, and supporting Secwépemc leadership “in the months, years and decades to come”. This vision conflicted with a narrower focus on ‘recovery’ that was defined by short-term funding, a lack of strategic or landscape-level planning, and the ‘three great goals’ of fireguard rehabilitation, range recovery and salvage harvesting. Part 3: Reflections on ‘success’ and lessons learned: Overall, the majority of Secwépemc and provincial government representatives we spoke to felt that the joint process of wildfire recovery was a success. While the lack of clearly defined recovery goals posed a challenge to evaluating the success of land-based recovery, ‘success’ was largely defined in terms of less tangible outcomes such as confidence in the ability to work together. The value of this process was seen in terms of new relationships and trust; promoting collaboration and a united voice amongst Secwépemc communities; economic and training opportunities; and supporting First Nations-led archaeology. These successes were made possible by the strong leadership and coordination from both Secwépemc communities and FLNRORD Natural Resource Regions and Districts; flexibility and willingness to work outside of usual policies and processes; a strong governance structure, co-designed by communities and the provincial government; spending time to develop shared understandings and identify shared values; and open, honest communication in communities to 139 build trust. Jointly making decisions about land-based recovery requires getting together on the land and bringing together – rather than siloing – multiple communities and jurisdictions. Key challenges related to capacity; a lack of strategic or landscape-level planning; conflicting perspectives as to the scope of ‘wildfire recovery’; ensuring adequate and appropriate participation; and jurisdictional silos and conflicts within government. Many of these challenges have not been overcome and pose potential barriers to future collaboration. There remains a disconnect between high-level government’s stated commitments to reconciliation, and (inadequate) provision of funding, resourcing and access to decision-authorities to advance First Nation priorities or cede management authority to Indigenous peoples – particularly in the context of (wild)fire management and land-based recovery. The Elephant Hill ‘model’ has created new expectations for joint leadership and government-to-government technical collaboration. However, for Secwépemc communities, it was just the first step along a pathway to true co-management. Part 4: Beyond Elephant Hill: The provincial government, and BC Wildfire Service specifically, highlight substantial progress and changes since 2017, in particular improved public communication, funding for mitigation, and strategic agreements. However, Secwépemc community representatives experience persistent barriers to active involvement in wildfire management and remain frustrated at a lack of consistent and meaningful engagement. Conflicting understandings of when and how ‘engagement’ should take place, combined with an unwillingness within BC Wildfire Service to explicitly direct operational staff or address views that devalue Indigenous knowledge and fire expertise, mean that on-ground engagement during fire seasons still depends on the particular Incident Commander/operational staff, posing a barrier to widespread change. As such, ‘shared responsibility’ and ‘equal partnerships’ remain 140 largely confined to the mitigation, preparation and recovery phases of wildfire management. During wildfire events, BC Wildfire Service effectively retains or assumes control and responsibility for response. Priorities for advancing Secwépemc leadership in (wild)fire management include establishing community-based emergency management offices and territorial patrols; strengthening the role of First Nation liaison officers; promoting collaboration in prescribed and cultural burning; and asserting sovereignty and leadership in managing and protecting cultural heritage. Building on the ‘model’ of Elephant Hill means First Nations determine the approach to wildfire recovery and associated government- to-government collaboration in their territories. Simultaneously, the provincial government must spend time developing shared understandings, principles and goals with local First Nations; invest in long-term capacity building; address legacies and ongoing processes of resource extraction and forest (mis)management; and support First Nations decision-making and ‘doing the work’ of recovering their territories in months, years and decades to come. 6.3.2 Chapter 4: Collaborative monitoring of understory plant recovery Chapter 4 addressed Research Question 2: What are the impacts of megafires on understory plant communities and culturally significant plants, and how is recovery affected by fire severity across ecosystem types? Our study of understory plant community responses to the Elephant Hill megafire, with a focus on plants of high cultural significance, demonstrates that richness of native species and species of high cultural significance were negatively affected by increasing fire severity. Four years post-fire, there are still significant compositional differences based on fire severity class, with a clear separation between unburned plots and plots that burned at high-severity. In contrast, exotic species richness increased with fire severity throughout the 141 montane forests that dominate our study area. Collectively, these results demonstrate low resilience to and limited understory recovery following high-severity fire. However, the high richness of culturally significant plants in areas that burned at low-moderate severity highlights the role of low- to moderate-severity fire in stimulating the regeneration of such species, and the need to support Indigenous peoples in revitalizing their traditional roles and practices of fire stewardship. The richness of cultural plant resources across the subalpine forests further reinforces the ecological and cultural importance of these high elevation landscapes for Secwépemc people. In responding to calls for a ‘new megafire ecology’, this chapter clearly demonstrates the ecological and cultural consequences of high-severity megafires in Secwepemcúl̓ecw, and the critical for ongoing collaborative research and restoration with Secwépemc people to revitalize Indigenous land and fire stewardship systems across these fire landscapes. Perhaps more importantly, this chapter identifies the limitations of working within a western-science dominated, researcher-driven framework, and points to opportunities to develop a new ‘megafire ecology’ in collaboration with Indigenous research partners. 6.3.3 Chapter 5: ‘Walking on two legs’ Chapter 3 was guided by Research Question 3: What are Secwépemc priorities for restoration in their fire-adapted and fire-affected territories, and how can collaborative research support these? We present Secwépemc Elder Ron Ignace’s concept and approach of ‘walking on two legs’ to guide restoration scientists and practitioners in supporting the interconnected processes of Indigenous-led restoration and reconciliation in Indigenous territories, and to bring Indigenous knowledges into balance with western scientific knowledge in service of upholding an Indigenous stewardship ethic that is embedded in Indigenous ways of relating to land. ‘Walking on two legs’ is inherently practice and action-oriented, with the joint walking—guided 142 by an Indigenous mind—compelling movement forward. Applying this concept to two case studies from Secwepemcúl̓ecw – of Secwépemc-led restoration of cultural burning and cultural keystone species, and of centering Secwépemc perspectives in collaborative fire history research – we highlight how Indigenous-led revitalization of fire stewardship is intimately connected to revitalization of knowledge, language, and presence on the land, as well as the potential for transforming collaborative approaches to both research and restoration. 6.4 Contributions 6.4.1 Empirical contributions This dissertation contributes a rich and multi-method dataset describing processes of wildfire recovery in Secwepemcúl̓ecw, BC. For Chapter 3, I conducted 48 interviews with 54 key participants in the Elephant Hill wildfire response and recovery processes, including Secwépemc elected leadership (Kukúkpi7 and Councillors), natural resource and cultural heritage staff working for Secwépemc communities and the provincial government, wildfire and emergency management agency staff, and a limited number of external stakeholders (forest and range licensees). Interview data were paired with close reading of minutes and other documentation from four years of joint recovery activities and meetings of the Elephant Hill Joint Leadership Council and Joint Technical Committee, including detailed field notes from my own participation in and observation of SRSS and Elephant Hill meetings, planning sessions and project activities between 2019 and 2021. Finally, this Chapter draws on five interviews conducted in July 2021 by former Kúkpi7 Ron Ignace with Skeetchestn leadership and staff, and BCWS staff, during another devastating wildfire season impacting Skeetchestn. 143 For Chapter 4, I, along with our UBC and St̓uxwtéws field crew, collected and analyzed understory plant community data from 66 plots across the Elephant Hill fire area, stratified by fire severity class and ecosystem type. These data were paired with composite burn index calculations for each plot, based on field measurements taken in 2018, as well as a database of culturally significant species provided by Skeetchestn Natural Resources Corporation. Collectively, these data and analyses yield novel and salient insights into the recovery of understory plant communities following a mixed-severity megafire in British Columbia, Canada, with a focus on plants of high cultural significance to Secwépemc people. 6.4.2 Implications for policy, practice, and future research Ultimately, this dissertation demonstrates that, despite provincial commitments to establishing Indigenous peoples as “true partners and leaders in emergency management” (Abbott and Chapman, 2018: 81), Secwépemc communities face persistent barriers to being meaningfully involved in all levels of wildfire planning, decision-making and implementation. To address these barriers, Chapter 3 presents 30 recommendations, framed as ‘calls to action’ spanning wildfire mitigation and preparedness, response, and recovery, to support Indigenous leadership in wildfire management. Meaningfully implementing these recommendations will require going beyond the common approach of attempting to ‘integrate’ Indigenous knowledge or practices into existing state-run institutions and programs: it means supporting, and ceding power and decision-authorities to, Secwépemc people. In response to the launch of this report, BCWS Directors mandated their Indigenous engagement staff to work with the SRSS on implementing these recommendations. Since early 2022, I have been supporting SRSS staff and Secwépemc leadership, including through funding accessed through the UBC Community- 144 University Engagement Support Fund, in meetings with BCWS staff to prioritize recommendations and discuss how to work together in moving forward. Priorities include: x Providing long-term funding to establish community-based First Nations Emergency Management Offices, including resources and training for Emergency Management Coordinators, Initial Attack Crews, and First Nations firekeepers. x Strengthening and further formalizing a First Nation liaison role within BCWS, including developing and implementing training modules for BCWS staff. This role would go beyond existing community liaison roles, focussed largely on information sharing and engagement, to promote shared operational decision-making, protect cultural heritage, and build mutual capacity for collaboration in wildfire response. x Addressing outstanding recommendations to BCWS focussed on mitigating impacts to and protecting archaeology and cultural heritage values. x Developing a provincial wildfire recovery framework, with commitments to joint wildfire recovery with First Nations and associated funding. x Enabling a First Nation-led cultural burning permit system that empowers First Nation communities and fire knowledge keepers to lead and implement burning throughout their territories. This research also has implications for restoring fire-adapted and fire-affected ecosystems and protecting significant eco-cultural values and landscapes such as culturally significant plants and high-elevation forests. The finding that richness of culturally significant plants was greatest in areas that burned at low to moderate severity highlight the potential for reintroducing prescribed and cultural burning to restore these plants and their associated ecosystems. Future research priorities include analyzing distinct impacts of low and moderate-severity fire on 145 understory plants and working in partnership with communities to develop culturally-relevant monitoring protocols and programs. Finally, Chapter 5 and the concept and approach of WO2L – grounded in the specifics of Secwépemc knowledge and territory – has tangible implications for collaborative research in both natural and social sciences, and how western-trained scientists understand and enact our role and contributions to these. 6.4.3 Synthesis Collectively, this interdisciplinary and mixed-methods dissertation offers theoretical and empirical contributions to the literature on collaborative environmental governance, the politics and production of knowledge, and fire and restoration ecology. Specifically, these chapters offer three key insights relevant to these fields. First, in documenting the persistent barriers to Indigenous engagement in wildfire response and recovery, this dissertation identifies the limitations of current policy commitments to ‘true partnerships’ with Indigenous peoples across all stages of emergency management. As found in other jurisdictions (Lukasiewicz, Dovers and Eburn, 2017; Atkinson and Curnin, 2020), an emphasis on ‘partnerships’ and community resilience risks an over-emphasis on devolving responsibility for wildfire mitigation and preparedness – including planning and engagement – to communities, without adequate support from central government agencies. While highlighting the potential for a new partnership model of wildfire recovery, I build on existing critiques of ‘shared responsibility’ (McLennan and Handmer, 2012; Lukasiewicz, Dovers and Eburn, 2017; Reid, Beilin and McLennan, 2018; Beilin and Paschen, 2021) to identify how, during wildfire events, agencies continue to retain control and responsibility for response, with limited opportunities for partnerships or joint decision-making. 146 The barriers to Indigenous engagement and ‘true partnerships’ during wildfire response are closely linked to assumptions that expertise for wildfire management resides in specialized state agencies, rather than in local communities. In highlighting these barriers, this dissertation provides empirical evidence of and meaningful contributions to theories of the politics and (co-) production of knowledge and expertise (Jasanoff, 2003a, 2004; Turner, 2014; Carrozza, 2015; Paskalev, 2017). These unique contributions in the context of wildfire management – a context characterized by technocratic framings of risk and high uncertainty – highlight how authority and ‘expertise’ are co-produced and captured by centralized emergency management agencies, excluding other forms of knowledge and reinforcing barriers to engagement or joint decision-making. Second, the extensive empirical contributions of Chapter 3 describe a case study of ‘joint leadership’ as a form of collaborative fire governance. This contributes to the extensive literature on collaborative environmental governance, including co-management (Ostrom, 1990; Nadasdy, 2005; Berkes, 2009; Dale and Armitage, 2011; Beilin and Reid, 2015), as well as the more recent body of literature documenting collaborations between Indigenous peoples and government fire agencies, particularly in the context of cultural burning (Neale et al., 2019; Marks-Block and Tripp, 2021; Smith, Neale and Weir, 2021). My research supports previous findings that effective and equitable collaborations require taking time to build trust and relationships, strong leadership and commitment from both parties, identifying shared values, and co-designing a governance structure that balances clear agreements and decision-making protocols with flexibility and exploratory attitudes (Nadasdy, 2003; Hill et al., 2012; Hoffmann et al., 2012; Robinson and Wallington, 2012; Cruickshank et al., 2019; Neale et al., 2019). My findings that legacies of mistrust, human and financial capacity constraints, and poorly delineated or siloed 147 roles and responsibilities pose additional barriers to collaboration are not a novel observation, but instead highlight how pervasive and persistent these challenges are, while offering additional insights from a wildfire specific context to the broader collaborative governance literature. While a key aim of Chapter 3 was to identify ‘lessons’ from the Elephant Hill joint recovery that could guide future collaborations, this work highlights how pervasive attempts to distil these complex processes into prescriptive frameworks risk prioritizing efficiency and pre-determined objectives over meaningful collaboration and joint decision-making. Rather than presenting a template or checklist for collaborative wildfire governance, my work instead reiterates that upholding Indigenous rights, prioritizing relationships, and ensuring equitable decision-making must be the foundation for any collaboration with Indigenous peoples (Hill, 2011). Finally, this dissertation contributes to the growing literature on knowledge co-production through research, and models for ethically working with distinct knowledge systems. While grounded in the specifics of Secwépemc knowledge, language and territory, Kúkpi7 Ron Ignace’s concept of walking on two legs can guide a re-imagining of the role of western or dominant science in collaborative research and practice, as a leg to balance but be guided by Indigenous knowledges and worldviews. Walking on two legs also offers principles to guide a new megafire ecology, to ensure that future research attends to the interconnections between ecological recovery and community health and wellbeing through co-developing monitoring protocols and research approaches in partnership with Indigenous communities. In aligning restoration with principles of reconciliation, ultimately, we argue that reconciliation is meaningless without the restoration of land by and to Indigenous peoples. 148 6.5 Final reflections In his introduction to Secwépemc People, Land and Laws (Ignace and Ignace, 2017: 4), Ron tells the story of his great-great grandfather Chief Sisyésq̓t, who was the appointed hereditary chief at Skeetchestn throughout the latter half of the 19th century: “As my uncle Leslie Jules remembered being told, Sisyésq̓t had been trained as a war chief, a leader of warfare expeditions, and was then appointed political chief of the community at a crucial time during the 1858 gold rush, when droves of gold seekers invaded our homeland. He was one of the Secwépemc chiefs who had fought in the Fraser Canyon war of 1858 alongside the Nlaka’pamux, Stét̕emc (St’at’imc, Fraser River Lillooet), and Ts’wén̓emc (Syilx, Okanagan) warriors against the miners, and he must have been present when the Nlaka’pamux and their Secwépemc, St’at’imc and Syilx allies made a peace treaty with the miners. Sisyésq̓t was my community’s chief throughout the trying times when, on the heels of the 1858 gold seekers, settlers dispossessed us of the valuable lands in our valleys, enabled by the colonial and then provincial land ordinances of the 1860s and 1870s, which specifically prohibited our people from pre-empting, let alone buying, land but awarded up to 320 acres to settlers who staked out a claim and built a fence and a shack on such land. In the early 1860s, Sisyésq̓t opposed settlers taking our land by setting fire to the grasslands in the vicinity of the mouth of Deadman’s Creek while the settlers tried to drive their cattle into the area. This earned him the name Sq̓wexúlecw (“smoke coming out of the ground”) among our people.” In Chapter 5 of this dissertation, Ron similarly describes how, in the 1950s, his great-grandfather Edward Eneas defied prohibitions on Indigenous burning and “stubbornly continued 149 burning in mountain meadows and at forest edges to renew grassland habitat for ungulate forage, enhance berry patches, and keep meadows open”. In a way, fire has long been intertwined with Secwépemc resistance: resistance against land dispossession, and later, resistance against provincial law that outlawed burning without permits, and the early BC Ministry of Forests that enforced these laws in ways that disproportionately targeted and affected First Nations (Copes-Gerbitz, Hagerman and Daniels, 2022). Over the past three or more years, I have seen how fire has once again acted as a catalyst for Secwépemc resistance. I have heard stories of how, as their communities were evacuating and their territories burning, Secwépemc people resisted fire agency staff coming into their territories without engaging with them, and resisted orders or expectations to evacuate, instead staying to protect their land and communities. I have learned of how, in the wake of Elephant Hill, Secwépemc leadership resisted “BC forging ahead with the [forestry] companies” (Chapter 3) to make decisions about land-based recovery, instead successfully advocating for a joint leadership approach to healing the land. Resisting processes of ‘recovery’ that, rather than building back better, risked (and continue to risk) simply ‘building back’ the way things were, rehabilitating but not actively restoring landscapes already degraded by a long history of fire suppression and resource extraction. The megafires throughout Secwepemcúl̓ecw have opened new spaces of resistance, and yet, despite all the work that has been done – through the Elephant Hill Joint Leadership Council and Technical Committee, by the SRSS, as part of this dissertation – many of the same challenges persist. Challenges of ‘collaboration’ within existing fire and land governance systems, and of persistent devaluing of Secwépemc knowledge or prioritization of ‘technical 150 expertise’ (defined by western or agency standards). Challenges of ‘joint decision-making’ still being constrained by provincial legislation, policies and the ‘cultures’ of different government jurisdictions, and of ‘recovery’ being limited to rehabilitation rather than long-term recovery and proactive restoration. Even as I reflect on the recommendations outlined in Chapter 3, I see how many of these – from First Nations liaisons to equipment sharing – are about establishing roles, resources and supporting systems for Indigenous peoples to work within existing emergency management structures. I began the introduction to this dissertation with a series of news headlines, which highlight the value of Indigenous fire stewardship in terms of reducing wildfire risk. While it is encouraging to see these issues receiving public attention and support, there is a risk that, like ‘traditional ecological knowledge’, Indigenous fire stewardship and fire knowledges will simply be viewed by western-trained scientists and land managers as something to be extracted from communities to ‘fill the gaps’ in our existing understandings; something to be integrated into dominant approaches to wildfire management or ecosystem restoration; something of value because of the value it brings to us (settler governments and peoples). These extractive approaches are still prevalent in research and practice and pose a risk to any hope of true partnerships in wildfire management. Yet I look around at the work being led or fought for by communities, and this gives me hope. Over the past year, in parallel to writing this thesis, I supported Marianne as she brought together Indigenous and non-Indigenous scholars and collaborators on a proposal to lead a new model of ecological restoration, grounded in Indigenous knowledges and languages. Highlighting the impacts of climate change and ecological degradation in Indigenous homelands, 151 we argued that “without ecological restoration of our territories, Indigenous cultural revitalization and sovereignty over food and health systems is impossible…[but] as Indigenous knowledge exists on the heels of 150 years of colonization, oppression and the near eradication of Indigenous languages that communicate these connections, Indigenous knowledge must first and foremost be restored and reclaimed in and by Indigenous communities” (Ignace, 2022). This latter part is, again, where I step back. Yet I hope that this dissertation can help move this work forward: not only through sharing Ron’s concept and approach of WO2L, or by documenting Secwépemc leadership in and ongoing challenges for true partnerships in wildfire management – as Ron often says, we need to know where we’ve come from, in order to know where we’re going – but also through the relationships that have come through my research. The new-found connections between researchers in my faculty and Ron and Marianne, the increasing focus on collaborative work with the Secwépemc Nation, and how this is prompting us to re-evaluate our roles and potential contributions as western-trained scientists and (action) scholars. Elephant Hill was just the beginning. 152 References Abatzoglou, J. T. and Williams, A. P. (2016) ‘Impact of anthropogenic climate change on wildfire across western US forests’, Proceedings of the National Academy of Sciences of the United States of America, 113(42), pp. 11770–11775. 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Participation in field visits of cultural importance within Skeetchestn Indian Band territory. Ensuring proper protocols are met while within the territory. We understand you will leave participation open to Skeetchestn Natural Resource staff, as well as any other interested community members. You will be sharing all data and information generated with not only Chief and Council, but presenting to Skeetchestn Natural Resources and interested community members as well, keeping all attained knowledge under the ownership and control of Skeetchestn Indian Band. Should you have any questions please don’t hesitate to reach out. Vivian Simon, Director of Operations 250-373-2493 viv@skeetchestn.ca Kukwstsétsemc, Kukpi7 Ron Ignace Councillor Darrel Draney Councillor Marshall Gonzales Councillor Tracy Hewitt Councillor Terry Deneault 179 Appendix B: Letter of support from the SRSS 1 SECWEPEMCUL’ECW RESTORATION AND STEWARDSHIP SOCIETY cell:250-371-2165 email: CEO@srssociety.com March 21, 2020 Letter of Support, SRSS research collaboration This letter confirms the ongoing support of the Secwepemecul’ecw Restoration and Stewardship Society (SRSS) for Sarah Dickson-Hoyle (PhD student, University of British Columbia) to undertake collaborative research with the SRSS as part of her PhD research. The SRSS understands that Sarah’s research is focused on exploring and supporting Indigenous-led approaches to restoration, monitoring and co-management of Secwepemcul’ecw, centered around the Elephant Hill wildfire area and associated SRSS projects. I acknowledge that Sarah has already established research agreements and projects with two of the SRSS’s member communities (Skeetchestn Indian Band, and Bonaparte Indian Band) to document Secwepemc Elders’ memories and experiences of landscape change, and to monitor post-fire recovery on Elephant Hill, respectively. We also understand that some of our other member communities are interested in partnering with Sarah to conduct similar work. The SRSS will assist Sarah in liaising with these communities to further these opportunities. I confirm that on March 11, 2020 I shared a document provided by Sarah (that summarized her existing research project components, and included a proposal for additional research to be undertaken in collaboration with the SRSS) with the leadership (Kukukpi7s/Chiefs) and natural resource staff of all of our eight member bands. Sarah then presented this proposal in further detail at a meeting of SRSS leadership and community representatives on March 20, 2020 to seek feedback and endorsement. I confirm that representatives from all communities present expressed their support for Sarah’s research proposal, and the SRSS endorsed this proposal. We mutually understand that this proposal specifically focusses on documenting the emergence of collaborative management and monitoring initiatives since the Elephant Hill wildfire. We understand that this will involve Sarah’s ongoing participation in meetings and project activities (such as stakeholder engagement meetings, Secwepemc territorial patrol field-based activities) of the SRSS and Elephant Hill tables, and her observing and documenting these processes. As part of this, we acknowledge that Sarah will continue to assist the SRSS, for example in creating project presentations and briefings. We also understand that Sarah may wish to conduct interviews or facilitate discussions with participants (e.g. Secwepemc leadership and staff) in these meetings/projects. Through a collaborative process, the SRSS member communities (in particular members of the Technical Table) will have input into the interpretation, presentation and dissemination of results, and that all community-generated data will remain under the ownership and control of the respective community/ies. At the same time, we recognize that portions of Sarah’s work may be published both within and beyond the Secwepemc Nation (e.g. in conferences, research publications). Once again, I confirm the SRSS’s support for this ongoing research collaboration and the work being conducted. Endorsed by Angela Kane CEO Secwepemcúl’ecw Restoration and Stewardship Society 180 Appendix C: Interview schedule, SRSS community staff Introduction (researcher) x Province of BC conducted internal discussions and high-level review to identify key lessons learned from collaboration on Elephant Hill wildfire recovery x SRSS Technical Table emphasized need to document community-specific experiences, share community impacts, and identify recommendations for future collaboration across all stages of emergency management o Interested in understanding the context prior to the fire, what happened during the fire, collaboration for wildfire recovery, and what needs to happen to improve/prepare for future events x Re-iterate – previously read through project summary x Document verbal consent x As agreed, session will be recorded via Zoom record feature/recorder, transcript will be sent to you and checked for accuracy. Can choose to delete or withhold any information Introductions 1. Could you start by introducing yourself and telling me a bit about your background working with [insert SRSS community]? [modify if also community member] a. What was your role at the time of the Elephant Hill fire? (prompt: what did this role involve (regular tasks/duties?)? Specific to fire/emergency management? How long had you been in this role?) b. Prompt: if different now, what is your current role? 2. What was your previous experience working with FLNRORD or BC Wildfire Service staff? (Prompt: existing relationships/collaboration? specifically in relation to fire and emergency management?) a. How would you describe these relationships, prior to the fire? (prompt: Who did you work with? For what purposes or activities? Describe nature/quality of working relationships? Community context pre-Elephant Hill fire 3. Prior to the Elephant Hill fire, had your community been impacted by wildfire or other natural hazards? (prompt: which hazards e.g. fire, flooding?) 181 a. What was your previous experience working in/coordinating emergency management and response? (prompt: how had community responded to past hazard events? What was your involvement/role?) 4. What was your community’s approach to managing fire risk and hazards? (prompt: What strategies/management actions e.g. planning, hazard reduction such as fuels treatments, training fire crews, building response capacity? Had these changed over your time with/in this community?) 5. Was there anything your community had wanted to do in terms of wildfire risk reduction that you hadn’t done yet (prior to the Elephant Hill fire)? a. Why? What had prevented your community from taking those actions? Experiences during Elephant Hill fire (response) 6. Thinking back to summer 2017 –tell me about the moment you first became aware of the Elephant Hill fire? a. Prompt: how did you find out about the fire; from whom? What was your initial understanding/perception of risk posed to your community? 7. Talk me through the process of how your community responded? (prompt: e.g. first day; week; ongoing? What actions were taken by your staff, leadership, community members to respond to fire? To reduce impacts?) a. What was your role in coordinating/being involved in emergency response? Role of other community staff/leadership? 8. What was your first interaction with external agencies (e.g. BC Wildfire Service)? (prompt: when did this occur? Did they approach you/your community members, leadership or staff?Who/for what purpose?) a. What was your experience of working with external agencies throughout the duration of the fire? (prompt: with whom? For what purpose?) b. What is your perception of the level of community engagement from external agencies (e.g. BC Wildfire Service, FLNRORD)? (prompt: were you engaged for or exluded from certain activities or processes? Impacts of this engagement or lack thereof? How could this have been done better/more effectively?) 9. What knowedge and data informed decision-making around wildfire response? By external agencies versus within your community? (prompt: How were local and [insert SRSS community name] knowledges and capacities considered by external agencies during wildfire response? What information did you draw on?) 182 10. In your view, what are the most significant impacts the fire has had on your territory and community? (prompt: specific areas impacted? Values? What does this mean for your community?) Experiences of post-fire collaboration (recovery) 11. What were your immediate priorities for recovery and restoration? (prompt: Concerns? What values had been most impacted? What about community perceptions?) 12. In the months after the Elephant Hill wildfire, Secwepemc communities came together with representatives from the Province (Thompson Rivers and 100 Mile House FLNRORD districts, BC Wildfire) to discuss collaborating on wildfire recovery. Can you tell me about when you first became involved in these collaborative tables? a. In your view, what drove the establishment of these tables? b. How were they established? (prompt: who was leading the process? How did different people/communities/agencies become involved? What was the motivation from communities and the province?) 13. Thinking through the different activities that these tables initially focused on - morel permit program; guidelines and principles for silviculture, salvage, access management; archaeology assessments for fireguards and fencelines; rehabilitating fireguards and fencelines (other?) – how/why were these activities selected as the focus for these tables/recovery? a. Are there other activities you would have wanted to collaborate on? Why do you think this did not occur? (Prompt: what values or concerns were prioritized? Were these different across different participants? How were decisions made?) 14. Can you talk about your experience working with the province and external agencies/stakeholders on these activities? a. What were the main challenges? What worked well? What would you do differently/need to improve future? (Prompt: capacity/resourcing? Decision-making/governance? Power relations? Knowledge integration?] b. Are there other activities you would have wanted to collaborate on? Why do you think this did not occur? (Prompt: what values or concerns were prioritized? Were these different across different participants? How were decisions made?) 15. What do you see as the impacts or outcomes for your community of participating in these tables? (prompt: relationships? Shift in governance/institution building/power and decision-making?) 16. (How) has the focus of these tables shifted over time? Since your initial involvement? 183 Beyond recovery 17. The first recommendation of the Abbot and Chapman report into the 2017 flood and fire season was to ‘establish Indigenous peoples as true partners and leaders in emergency management’. What does this mean to you? What does this look like in practice? a. What progress has been made since 2017 towards achieving this and other recommendations? What still needs to change? 18. What would you like to see happen in the event of a future wildfire or other natural hazard/emergency? a. What should be the first step? By BC Wildfire Service? FLNRORD? Your community? Talk me through the process. b. Who should be involved in coordinating response and collaboration in your community? c. What would you like (your community) to be involved in? To lead? d. What needs to be done between now and the next event to enable this to happen? i. Prompt: operational or communications protocols? Formal positions or agreements? Capacity building? Specifics 19. Does your community face any ongoing challenges in managing fire and other natural hazards? (prompt: what? Why are these a particular challenge? What community characteristics influence this?) 20. Is there anything you would like to see done to manage wildfire risk, that you are not currently doing? c. What has prevented you from taking these actions? d. What would support you in doing these? 21. What do you see as the role of these tables now? Into the future? (prompt: what should they focus on? What are your visions/goals for participating? Beyond wildfire/emergency management?) e. Do you see any challenges for ongoing community involvement in these tables and activities? f. Does your community face any unique challenges? g. How could these challenges be overcome? (prompt: capacities? Resources? Governance 22. What would successful collaboration in emergency management look like to you?
Thesis/Dissertation
eng
Forestry
Vancouver : University of British Columbia Library
Attribution-NonCommercial-NoDerivatives 4.0 International
Graduate
Daniels, Lori D.
Hagerman, Shannon
Restor(y)ing fire landscapes : wildfire recovery, co-management and restoration in Secwepemcúl̓ecw
Text