Aldean Ketchum Oral History Interview

In this interview, Aldean Ketchum, a member of the Ute/Nuche community from White Mesa, Utah, discusses his deep connection to the landscape, the historical treatment of indigenous people, and his hopes for the future. He emphasizes the interrelationship between the land, his people, history, and culture, noting the resilience of the Ute people and their traditional understanding of the Earth Mother. Ketchum, an artist and flute player, shares personal anecdotes about learning from his grandparents, their knowledge of the land, and the importance of preserving Ute language, stories, and cultural practices like the Bear Dance. He also reflects on changes he has witnessed, particularly the exploitation of the land in the name of progress, and discusses the importance of respect for the land and each other, highlighting the continued existence and strength of indigenous people.

Crossroads: Change In Rural America Change in Rural Utah TRANSCRIPTION COVER SHEET Interviewee(s): Others present: Aldean Ketchum Place of interview: Date of interview: Blanding, Utah June 11, 2024 Interviewer(s): Recordist: Photographer: Mia Shumway Recording equipment: Transcription equipment: NCH Express Scribe Transcription Software with Power Player foot pedal. Transcribed by/date: Susan Gross; 20 November 2024 Transcript proofed by/date: Brief description of interview: Mr. Aldean Ketchum lives in White Mesa, Utah, and is part of the Ute/Nuche community. He talks about the importance of the landscape around him, and how interrelated it is with his people, history and culture. He talks about changes he has seen, and changes he might like to see in the future. He also talks about the importance of preserving, understanding and teaching the past. He is an artist, a flute player and he likes to help in the preservation and teaching of his culture. [This interview takes place over two recordings/parts; the beginning and ending of each part is noted in the timestamp.] References: MS: AK: Mia Shumway Aldean Ketchum NOTE: Interjections during pauses, transitions in dialogue (such as “umm”), and false starts and stops in conversations are not included in transcribed. All additions to transcript noted with brackets. [Part 1 of 2 – 00:01] MS: TRANSCRIPTION Alright, today is June 11, 2024. My name is Mia Shumway, and this is Aldean Ketchum. We are interviewing in Blanding, Utah, as part of the Crossroads Project for Utah Humanities and Utah Public Radio. Aldean, can you tell me what year you were born in? AK: Hello, I was born in 1963. MS: Wonderful. AK: Yeah. MS: And where are you from, Aldean? CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 1 AK: I’m from the community of White Mesa, south of Blanding. MS: Great. What’s something in the landscape around you that you really connect with here? AK: I believe that we are connected as indigenous people have lived here for thousands of years; we managed to survive in the harshest area. And that being said, you know, we’re resilient in many ways, and being part of the Ute Nuche/Weeminuche Band, every people that live here. And it’s how we’re identified as such. MS: Yeah. What are some of the best things about living here? AK: It’s the landscape, and the open – vast, open landscape that we have. And knowing that this was – especially west of town here, up in the drainages of Allen Canyon and Cottonwood Wash is where my people lived during the summer months, and we have been doing so for thousands of years (even through history). And so, we were the last of such people that were living here, in the United States at that time. [02:29] MS: Yeah. And what’s the community of White Mesa like these days? AK: The community of White Mesa is primarily our winter home. It’s where the Nuche people lived in the winter months, along the end of the mesa, along White Mesa and [??] Mesa, and clear down into the bluff by the river, it is where we used the seasons – so, took advantage of the four seasons we have here. Being migratory, we were mobile, and that sent some – So, we were there, doing that type of survival, I guess. And even, like I said, through difficult times. But we managed to utilize the land and be a part of the landscape as well. And knowing that it is not at our will, but we were – my grandfather used to always say it was more like, you know, the land owned us, rather than anyone owning it. Because it will be here for long when we’re gone, which how old the earth is, you know. And that’s what the indigenous people saw and understood. The reason they called it the Earth Mother, was you know, it provided everything for us. And we knew it was part of us, as well, you know; everything that it provided to help us survive and sustain us. And we knew that. So, it was a better understanding, I think, of the older people that had that knowledge. And even though none of them were educated – like my grandparents: they were knowledgeable in many of things of the landscape, like the plants and how to utilize it for many things, from food, to medicine, to weapons. And it was just fascinating as a kid. [04:49] And so, I was fortunate to learn and be around my grandparents to learn many of the old stories, which I share with many people now. And it’s been pretty fun. MS: Yeah, yeah. It’s a lot of deep knowledge there. CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 2 AK: It has been. MS: So, does your band – they’re not still moving every season, are they? Or do you guys kind of stay in the same place now? AK: That’s – there are a few; there’s a handful of families that still go up and have a garden. But it’s not like that anymore. When I was a kid, there were more people (population wise), and their families. But we gradually became smaller and smaller, and it’s that type of a resilience that the people had to survive. And I mean, there are stories that relate to this, and the atrocities that happened to the people. And it’s not really recorded, and yet, the stories my grandfather would share was unique in the way of what happened. Some of them I thought were tall tales, as a kid, “Oh, here we go again.” You know? But as the story got into depth, you know, and older you wanted to hear more. And so, it was really interesting, not knowing that here I will be, later on in the years [laughs], sharing the same stories that he had. [06:43] But their lifestyle was different back then, I think. As time sees, or you see it in many ways of understanding how we – in history, which I kind of laugh at, because none of it is really true. [Laughter] I don’t know why they still try to, you know, save it or preserve it, and twist it. Eventually, the truth comes out, and people kind of question the stories. And like, “Wait a minute,” you know, “I guess that was true,” you know [laughs]. So, we carry what we can with the area. And our group is comprised of a – interwoven with the other bands that – we call them bands, it’s more like a family: different Ute people from northern Utah, the Uintah Ouray Nuche, that were families from the Utah Valley and central Utah, even west of here, over by Escalante, and even into Colorado. And those were comprised, compressed on reservations there in northern Utah. And so, there’s other bands over in Colorado, the Pino Nuche, the Southern Ute band, which I am a part of as well. My maternal grandmother was a part of that band, the Southern Ute band, which are called Pino Nuche, which they go by Durango and Ignacio, Colorado. Which were more extended towards Colorado and the southern Plains, and they had more of that area to trade with the Plains tribes. And so, a lot of them acquired a lot of their rituals, like the Sun Dance. But the Bear Dance is one dance that we always – is our own (Ute’s) dance that we still do, which I do every year. I am a part of that, being a Bear Dance chief. And I’ve been doing that for almost close to 40 years, maybe more [laughs]. Time flies by, you don’t really pay attention. But we have it every year. Ours is the last Bear Dance of the year, of the whole Ute Nation, which is like Labor Day weekend. So, if you wanted to know and come and help celebrate that, it’s Labor Day weekend every year. MS: Um-hmm. [09:58] CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 3 AK: And so, it’s one of the events that we have in honoring the bear. So, that’s the uniqueness of our area, you know, we have the Bears Ears, and the bear has been the important animal to the people in many ways. There are many stories of them. So, we basically shared the land with the animals. And so, we shared our stories and songs to honor them, basically; to thank them – not to worship them, like people think that we have, you know? We know of the Great Spirit that is out there, that controlled everything. And so, we have that mindset of being a part of the landscape, basically. And like I said, a human beings – we are very resourceful, you know. We live all over the world in harsh places (you can imagine): cold, to hot, to you know, humid areas. And we adapt, I think. And so, that’s part of the history. MS: Yeah. And so, you’ve lived – have you lived here your whole life? AK: Pretty much. MS: Yeah. AK: I’ve gone up and worked in other places. But I knew that this area is unique in the way of – there’s no other place in the world, so you know that you can come out here and basically get lost out in the vast openness. And having that knowledge of the history with our people, it is just like going home when I travel up into the canyon. It’s known to the Ute people as Willow Wash, and it’s [??] in the Ute, which is kind of the name to Allen Canyon, which was probably some English guy’s name, or something [laughs]. But it’s part of the connection that the Nuche – they call them the – they translate that to Avikaan Nuuch which is a word meaning “a resting place.” You know, for the Ute people, in different parts of the country had different bands and families of Ute people that were known by – [13:08] I think in the state of Utah, alone, there was maybe half a dozen, or so; and some more in Colorado. And they were just known for where they live – much like the ancient ones, I think they lived here many thousands of years ago. You see the remnants of the homes, which are evidence of the people that lived here long before we were. And I imagine we’ll be like that, and our homes will be here still, as time progresses and changes. MS: Yeah. What are some of the changes that you’ve seen here, in your lifetime? AK: Mostly the landscape. And a lot of exploitation of the land, and not realizing the damages they’re doing. And we knew there was repercussions of that we were going to suffer later, as time goes on. As you can see, the planet and the weather is changing, and there are conditions that don’t exist happening, and it’s part of the Earth Mother’s being angry with us for doing what we’re doing, I guess [laughs]. In the namesake of progress, you know. And we know the facts of what it has done to people, and still doing. And we are not thinking of what is good for the land. And it’s not going to – I think CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 4 Stanford[??] is going to let us know what we’re doing wrong. And that’s what the old ones used to say, you know, that I guess they knew of ways to say that you have to be careful. So, the landscape is one of the changes I’ve seen, all in the namesake of progress. As you look at it to the east, it’s suddenly lost one of its ears. They clipped it back in the sixties or seventies, during – for the namesake of the atomic monster. [Laughter] [16:08] I always say that was the name of that reason, and so you look at that and you’re like, “Oh, what did they do now?” You know [laughs]. MS: Um-hmm. AK: So, it’s that type of stuff you see around the landscape that – man-made catastrophes, I’d say [laughs]. MS: Yeah. AK: In the namesake of progress. But still, there are areas that are still the same. Like the natural landscape that we share with the world now, that people from all over the world come here now and want to see it. And one of their main questions, “Where are all the Indians?” MS: [Chuckles] AK: And we’re like, “Back in India.” [Laughter] Yeah, so, yeah. MS: Yeah; do you see, you know, having your home being in a rural place, you know, there’s no Walmart here, there’s no [laughs] big city – what’s different about being here, than you think would being in an urban place, being in a city? Or what’s special? AK: Yeah, there are a lot of good things going about the cities; there are many conveniences, the touch of the phone, and you know, you’re calling all kinds of food, and that is nice. But to me, there’s too many people in the city. It was good when you’re young, yeah; I lived in a city, and seen how their lifestyle is. It’s a little more fast-paced than out here. But there are many conveniences that are slowly coming out. I don’t mind driving clear to Colorado to Walmart – I wish they’d build a Walmart here – [Laughter] [18:35] They’d make a killing down here on the Navajo Res part. And it’s that very thing of progress that’s slowly coming around, population wise. CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 5 But one of the main changes I am still waiting to see is these hovercrafts you can afford, to go from point A to point B, like a hawk – you have no roads to go [laughs]. But we’re still relying on the fossil fuel to get our transportation. And that’s one of the things that I always think of is, a time goes by, as a kid you’re like, “Alright, by the time I get my age, we’ll be cruising around in some of those.” [Laughs] But we’re still working on it, I guess. But those type of technical wonders that are still there, maybe, and the next generation will figure it out – that are amazing to understand. I know my grandparents would be blown away with the technology that we have now, with the phone. They were like even amazed with what was happening, and I had to explain to them. And it’s that very thing that the changes that are happening down here, especially in the rural area. Our world has gotten smaller, and I think, “Boy, I wish we had this when I was a kid.” You know? [Laughing] These kids have an advantage to help them think, you know. And that’s the sad thing about it, you know, it’s making them not think, and can you know, just going by what they see, which is ironic, because it’s not even true [laughs]. You look at it – it’s all fake; especially with the technology now, with IE, you know, you say, “Oh, that’s not me.” MS: [Laughs] [20:59] AK: But yeah. MS: Yeah. What are maybe some opportunities you saw living here and growing up here? Or did you see maybe a lack of opportunity? Maybe for work, for education, whatever that means to you? AK: Yeah, there was some at the time, but it gradually changed. Schooling starts to come in and educate more knowledge of what’s out there in the “real world,” you know, they say [laughs]. But it’s really no different nowadays, you know; you can work right at home, you know, have your own business. And the knowledge is just amazing. We, at one time, thought in a rural place, you know – and there’s still some setbacks that are out here that needs improving. But like I said, you get used to living out here, and the distance. I don’t mind traveling, because it seems like when you’re driving, there’s always something new you see every day, because each day changes in the landscape. And that’s the unique thing about our area here, that I knew I’d come back here because it has that connection with the area and the land, and the people, too, you know. There is no other place like that, and I think people see that when they come out here, and they decide to stay. Especially in a small town, like in Bluff. You have friends moving in from far, from clear across the country, and to share their stories. And that’s the uniqueness of our area, I think. [23:11] MS: Um-hmm. AK: Yeah. MS: What are some of those setbacks that you mentioned, that you’d like to see change, maybe? Or that if they changed they could help, you know, the next generation? CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 6 AK: There are many changes that need to be done in both the level of public and government. It’s something that’s been long overdue, especially with the indigenous people, how we have been treated in history. And people don’t realize the atrocities that happened. And sure, they cry around what happened to them; like the Jewish people that I always say what they went through is something that America taught Adolf Hitler to do, because they saw that same thing happen to the indigenous people being exterminated, and being pushed out of the way because they thought we were nothing, we weren’t even human beings. And yet, some of them, you know, they couldn’t push around – like the Ute people, you know. We were warriors, and we knew the battles of survival. And many other tribes were like that as well. And so, but the unique thing about our band is we were one of the few that resisted the government until the day we became citizens. And that was one of the ironic things that people don’t know about [laughs]. I always told my great-grandpa that we were, you know, veterans of the Indian Wars, which was the last that happened here, about 100 years ago today. And the history of the people, and how they tried to get us to move out of here, to move to Colorado, to the reservation over there. But we just disappeared into the hills. [25:40] And you see photos of them capturing the old, and the young, and the weak, and make it look like history was like it was meant to be, you know? But my family saw it from afar, and they weren’t even part of that captured bunch. And sends the history in a different light of we never were subjected to the government; we didn’t sign no treaties with them (like many tribes). And so, where we live, in White Mesa, is a trust land, it’s not a reservation. Because reservation lands are prisoner of war camps that the government said for the people, to keep them in a place, so they can, you know, use the land to their advantage. And so, history was mean like that. And we don’t know the full history as you have seen it yourself, traveling through the country. And many places were mind-boggling, because of the truthfulness that was written right in front of you, like you know, during the Civil War – they had a general that was a Native American, that had his own battalion that – like, “What? They never said,” – [Chuckling] Which was in Oklahoma City, I read. And so, we – as indigenous people, it’s part of our, in our blood. And that is why we’re the most of the minority people that are in the Armed Forces. And even today, I have nephews, and I have a niece that just graduated from high school that wants to enlist in the Marines. And it’s like, “Okay.” The mom said, “Her choice.” [Chuckling] [28:03] So, we have a history of family in military as well. But we always knew that we’re citizens now, and we have rights. So, changes are slowly happening, and it’s you know, not good for some people, because of what happened. But oh well, you know? MS: Um-hmm. CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 7 AK: That’s what happened. And you see other tribes all over the country. MS: Yeah. What do you think White Mesa, or your band, your family is going to look like in the next ten years? Like how are these changes going to come together in the next ten years, do you think, in your community? AK: I think it will make a difference as long as we keep our traditional values alive, and the stories, and the language – which I’ve helped with restoring the dictionary and our dialect here (White Mesa Band/Nuche) – the Ute, the People, which translates to that very word; and the stories. And being an artist, I do paintings and drawings, but not to the extent of Van Gogh, or you know? MS: [Laughs] AK: Although I’ve done some close to – I’ve done a mural down here, at one of our offices, here, in town, which is shaped like a teepee, which portrays the universe, and the land, and the creation story of the people. And the landscape – it’s that type of work that keeps me in tune. And as well as being an artist, being a flute maker and player. And I do small workshops with various groups of not only the Ute, but other people now. And something that I enjoy doing. And it’s something that I’m glad we fell back on because of my disability. So, I have a tough time getting around these days. And you know, you have to be careful with your body, I guess [laughs]. We’re not invincible. [30:48] MS: Um-hmm. AK: But with technology, you know, we see the changes slowly coming. Some are good, some might be bad. But the future is somewhat looking good, in the way of if we approach it right and make changes right. And the people who we are, you know, as human beings as well; and we are still surviving, and still existing here, and sharing this land with everyone. And it’s something that my grandfather said: how my connection with the environment was being able to understand the nature, the wildlife. So, the songs that I learned, that my grandfather taught me is in the G Minor scale, which is the sound of nature. And that scale is unique. And I mimic the many animals with my music and my flute. And that’s a connection I understand and I have with our people. And we know that for the fact of, you know, them helping us. And I raised a red tail hawk and sent him back into the wild. And as you go west, out into the canyons, you can see many hawks there. I was lucky to be a part in preserving them, helping them. And that’s the uniqueness of our people; we don’t idolize them or worship them, we share the land, and [inaudible]. [32:53] So, it’s a unique part of the land that we live here, in the world, our little corner of the world that is here for people to see, and to observe. And many people come out here anyway – MS: Um-hmm. CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 8 AK: To check it out. But they have to keep it and understand and have the respect traveling out there, because there’s many dangers that you have to beware of. And that’s the key to survival [laughs]. You’ve got to be aware of what’s happening out here. And it is that type of scenario that the world is like now, these days. And I know living in a city can be just as wild [laughs]. MS: Um-hmm. AK: But yeah, but we live, and we live for a long time. And the people are connected in ways of – like my grandfather Jim, Mike – he discovered Rainbow Bridge, down in Lake Powell. So, if you ever journey down there, you can see a plaque commemorating his discovery of leading the expedition down in 1909. And it was one of the first national monuments, I think, or parks that was established – called the Iniquities Act, I think – to preserve it in many ways. MS: The Antiquities Act, yeah. AK: So, if you ever venture down there, you know, yeah – tell the rangers that are there that you have permission from the grandson of the discoverer – [Laughter] MS: Aw, thank you. [Laughter] How do you feel about Bears Ears becoming a national monument? I know it’s a lot of back and forth with the government here, but what does that mean to you, in that area? [35:01] AK: It’s one of those things that was swept under the rug for all these years, and some like what happened to it here, you know, that they wanted us to move because of the discovery of important mineral rights, like they did to the other tribes, and it coming across the country. And you know, moving them forcefully. And that was something they thought they could do to us, but we just disappeared into the hills, and said, “Oh.” Watched them from afar and said, “Oh, we’re not going.” You can contain some people, but not – Which they did; they you know, sent a lot of the kids. They stripped them of their history, and their language. It was one of the sad things of our history that they don’t really talk about. And now, it’s come to a time where expose what happened, and the government is just kind of embarrassed now, like, “Who should we blame?” You know? [Laughs] MS: Um-hmm. AK: Whose fault was it? You’re in that same boat of leaders in Washington that make all the rules, not coming out here and seeing that there are people existing: human beings that they thought they could get rid of; but guess what? We’re still here, and still kicking. MS: [Laughs] AK: And even stronger than more, because our youth are knowledge in the school – many have master’s and bachelor degrees, to the point of where, “Well, you taught us how to get educated, CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 9 and so here we are. And you want us to be part of society, civilized.” But yet, we can use it in our good way, too. [37:20] And that’s one of the important part of our understanding of not being a savage. Which is unfortunately still in the Constitution when they look at it. MS: Um-hmm, yeah. Well unfortunately, our time is running short. AK: Okay. MS: But is there anything else you’d like to say about living here, in this beautiful country, in this desert here? And how living in a rural place, what it means to you, or what changes you’d like to see? AK: [Clears throat] Excuse me. MS: You’re good, take your time. AK: I have many feelings about the area. And it’s a special place here that we have [emotion in voice] [clears throat] – sorry – MS: You’re good, take your time. AK: Noise in the background [clears throat]. MS: Not getting choked up, just choking [laughs]. AK: It’s a hard subject to talk about. MS: Um-hmm. AK: There are many mixed emotions, and – MS: Um-hmm. AK: Feelings of the land. It’s unique that way. My grandfather, Billy, used to say this was the center of the universe, where people were and went different ways. And so, the connections here of the indigenous people and the landscape, and the places they lived, and the stories that they passed on through the history. And something we knew as a people, and surviving. And maybe the next generation will understand, have a better idea of how to make it easier. [40:00] But this land is unique in that way, there are many opportunities. And as far as the technical advantages that are out there, that make the world a small place, and you see it in that way. And how the history ties back to the ancient ones that lived here, and the stories that are on the rock art, we can understand the rock art, we can understand the future and the connection we have with the land. CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 10 And that’s the key to people that come out here, to respect them, and to know that it has energy: both positive and negative energy. Which is common all over the world; many places are sacred like that to the people that live in the area. But ours is unique in that way, so it’s – I’m just thankful to be out here in a beautiful area. And that we can share this place with everyone, you know, once we understand our values and our stories. And the important part of it is to respect each other, you know. So, that’s one of the key things that I think will make it possible. MS: Yeah. AK: Yeah. MS: That’s wonderfully said. And you talked earlier about preserving your language, the Ute language, right? AK: Um-hmm. MS: If there’s anything you’d like to say in your native language, I’d be happy to let you – AK: Sure. MS: Speak, and maybe translate back and forth, [laughs] for the rest of us non-Ute speakers. [42:05] AK: Okay. MS: Go for it. AK: [Speaking in the Nuche language] [43:33] So, in translation, I said my name is Lightning Hawk, and I am from the band of Tamarisk Wash and Allen Canyon [??] area of the Ute People. And we’ve lived here for thousands of years, and we shared this land with everyone. And it’s something that we have long known the importance of this landscape, and the energy that it has of helping all of us here. But we can be wise and use the earth, what it provides, and keep it safe and be okay, and help make life a little easier. And there are changes that are happening with the language, but we are preserving it in that way, to help. And that’s pretty much all of it. MS: Well, thank you. This has been Aldean Ketchum, from White Mesa [laughs]. And I am Mia Shumway. [End part 1 of 2 – 45:01] [Part 2 of 2 – 00:01] AK: Okay. CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 11 MS: Alright, Aldean – would you tell me a little bit about your flute playing? [Laughs] AK: Yeah – MS: And some special things you’ve done with that? AK: Sure. The flute has been one of the instruments to share our culture. And it’s taking from a few stories of what the flute is used for, was for healing and for courting, of course; different tribes have that same bottom-line story, which is unique. I have enjoyed learning from different tribes, of their stories of the flute, and how the connection is there. And how we, as indigenous people, have shared that uniqueness of the music. But it has taken me many places, even across the pond, over to Europe. I went to Germany for sharing the culture and our music, and Austria. And it was part of our connection with sharing our culture. And there are many other projects that I worked with. Like during the Centennial of the state of Utah, back in 1963[1996?], I was quite busy – I helped with a soundtrack of a rock art. And it’s photographs of rock art from all over the state of Utah, called “Sacred Images.” And I composed the soundtrack to that exhibit, using different instruments – like I’m playing the flute, and the drums, and the Bear Dance rasp – that’s the traditional Ute instrument that’s used in the Bear Dance [Ute word]. And those were in a project that I did. [02:09] And that same year, I was asked to help with an opera called “Dream Keepers,” which was a modern opera. And I actually played in the intermission, and part of the opera – in the second act, I think it was, when one of the characters – a song called “The Eagle’s Cry.” And I used the flute to make that sound. So, that was one of the projects that was unique, in the way of sharing the Ute culture in that unique opera. And the unique thing about it was at the end of the production, all the characters got up and they started to do the Bear Dance. And the director said, “It’s gone across the pond. I don’t know how they’ll see it out there.” And it’s a different approach to how Hollywood has portrayed native people. But for some reason, I still like watching the old black and white [laughing] – I just laugh at it, think it’s funny, the things that they did. I’m like, “Oh, they got that wrong.” And so, it’s that uniqueness of getting it straight: the stories, the sound, and how the people use things around them to survive. [04:00] And also, later on I was asked to be a part of the 2002 Opening Ceremony Winter Olympics – which I hear is coming back. And so, [??] I’m here, and available, I can help again. But it was a unique part of our helping with the Opening, and how we used that very theme of how we are the people, you know, and how we are still here, and still existing as indigenous people. As well as the participants that helped were there to help in the dancing and the regalia. And many of them were from different tribes as well. Mine was representing the Ute Nation, and so they asked me to start off the show, which was fun. And so, just one of the many of the adventures I’ve gone through so far, and places I never thought I’d venture off to. CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 12 But music is a part of that connection, and showing up with everyone is the important part of the enjoyment of this world that we live in. MS: Yeah, thank you. AK: Yep, you’re welcome. [End part 2 of 2 – 05:51] CROSSROADS: CHANGE IN RURAL AMERICA: ALDEAN KETCHUM 13