I just broke up with Gabrielle.

I couldn't get over the age difference. She was very mature, but she was young, too young. her age would stop bothering me for a while, but then it'd bother me again.
I had spoken to a few people before I started seeing her, people's who's opinions I values, close friends, my mom and dad. They said Age doesn't matter, as long as she's legal, and me and her were ok with it, if she was mature. I wish it didn't bother me. Because, she was wonderful. Beautiful, smart, easy to talk too, interesting. Her personality worked really well with me.
And she was in university, so she knew the value of homework/studying/education. and she was completely out, so no hiding. But, too young... ~.~

Blah. I feel horrible. If I didn't like her so much, I don't think it would be bothering me so much right now. I feel like I just had a great loss. I think, if I wanted to, I could go back to her, appologies and make up for it, and she would take me back... But I can't. I can't be with someone that young...

I did it by email. I speak better when typing, then in face-to-face. But I should see her again somewhere neutral, so that way I don't have to worry about it when we see each other again while in company.

I remember when my friend Tracy was describing herself as Open-Minded. And then she started a very closed minded conversation about the french language. I thought it was ironic that her view of herself was so different then she acted.

I just realized I did the same thing. I always said I was honest, always brutally honest and said things, if just to remain honest to keep things from bottling up, or to keep it so that I wasn't lying.
Well, this with Gab. I never told her that her age bothered me. That's in direct contradiction to what I had though I would do. I guess I have to reevaluate myself.

I'm mourning the loss of my girlfriend... *sigh*

I'm unable to get my head into homework.
This is bad, since I have many things due this week, including one mini-essay tomorrow, and one big essay and a journal response for Tuesday.

Ugg.... All weekend, I have had little luck.
So I hope writing here will at least get me back to writing, and then I can write those. Luckily, I have done the readings required for all my projects, so it's a matter of stringing the words together, and for one, coming up with ideas.

On a good note, I am running again.

I know everyone gets tired of the H1N1 hype. But, they say the only flu going around right now is the H1N1. So I believe that when I was sick, it was that. Its' affecting people differently, possibly because there are a few different strains of it out. I was sick badly for one week, healing for one week, then sick badly for another week. I have heard of at least 4 people who were dealing with the flu the same way, 1 week, off, 1 week again.

So I hadn't ran for a month, minus once in the week I was feeling ok.

I'm proud of being back to running. Even though I hate running slow, but each time I'm away from running for a while, I start off slow again. But I love running. I love being sore after running. I love NOT having my muscles ache (which they do if I don't run for more then 3-4 days in a row), I love the relaxation it gives me, and I love the high it gives me (but I can't get that till I’m back in running shape, usually 2 weeks of regular running.)

Yep. I'm addicted to running. It’s a good addiction.

There was a girl this summer that I was very attracted to, from the west coast that came to KG to visit with Rick. But I didn’t even try to find out if she was interested in me (though I had it confirmed that she likes girls) since I don’t do long distance relationships and it would have been hard if she actually reciprocated attraction in any way.

Then Gabrielle came when Schola 100 did. Pretty happy about it. She's beautiful, smart, taking Fine arts at Ottawa University (first year), Francophone, an artist, sure of herself, sure of her body, confident. Lots of great qualities that I’m fascinated with. Younger then I’m comfortable with, but mature. We’ve been dating only two months now, but it feels pretty good. It's nice having a girlfriend, and being sure that I actually like her. THis is so different then when I dated guys....

Schola 100 ended. I’m going to start missing people very soon. I love that I met so many awesome people, but the end is always depressing. Though, most of them will go to 200.

On another note, Simon (a student) ended up dating Marie (a junior instructor). Marie and I didn’t discuss much about our attractions to students till after we both were already hooked up. Interesting parallels though. We were both unsure about dating students, and had to figure out what to do. When I told Gabrielle that I had planned on waiting till all the classes had ended to initiate things with her, she thought I was crazy. : )

Ok.
HOmework time. I think I can write now, lol.

I originally wrote this journal article discussing the Inuit. However, after having survived an Environmental Studies class where the discussion was “The ecological Indian”, I promptly changed my mind. I am so flabbergasted by the lack of knowledge, awareness, or even open mindedness of other people, especially University students.

To start off with, the professor should not be addressing racial ideologies in the first place. This is a course is about the history of the environment surrounding Carleton University. We discuss land movement, land alternation by humans, and environmental influences. We could discuss how different cultures have worked differently with the land, historically or current. But we should not be discussing the overall moral of an entire culture. We have not discussed Race, Racism, the history of Aboriginals, or any Aboriginal history at all. She poses a question to the class: “Discuss the idea of the Ecological Indian”. For many of the students, this is the first time they have had to discuss Aboriginals in an academic setting. They have stereotypes, which are common to the Canadian society, and they are not afraid to share them. If even half of their comments were about the Black culture, or Jewish culture, there would have been open hostilities in the class. However, it was just Aboriginals, right?

She starts the class by playing a video created by Aboriginal students from another university who are discussing the racist comments they have heard from other students in non-aboriginal studies courses. Then she asks for an open discussion. No discussion about the history behind it, and very little discussion about the way racism can be expressed, how blunt associations of something attached to any race qualifies as Racism. She barely covered any of the issues surrounding the stereotypes and current-day racism facing Aboriginals today.

We had open forum. The first statement by a classmate: “I don’t understand why they are upset about the comment “Why are Aboriginals so messed up”. Many of them live differently than us. It is alright to admit that they are missed up”. Then he discusses how he many of the homeless people he sees in Ottawa are of Aboriginal descent. He states that he should be allowed to make stereotypes about Aboriginals if he sees his stereotype in effect in reality. Some students agree with him, others, like me, counter him. Most students have had no education about the development of Aboriginal culture, the poverty some Aboriginal communities are facing and the causes, mostly external, that have led up to current problems. They don’t know about the people on Reserves who are improving their communities with cultural, educational and social programs. Many students spoke as thought they did not have any understanding of how badly Aboriginals have been portrayed by the media, by the Canadian History books, or by early European explorers, and how these portrayals have caused them misrepresentations.

I am so thankful for this course, Aboriginal and Canadian Relations. I hope that one day a similar course becomes a required course in the High school curriculum. There is so much history, so many stereotypes that are not being addressed. I am Aboriginal, and hearing all of these ignorant comments, many which collectively call all Aboriginals ‘messed up’, is disturbing. Today was difficult. I was expecting to discuss issues like this in your course. We, the students of your course, are all being educated about various aspects of the debate. But to have these uneducated, disrespectful comments during a course that I thought was going to be unemotional - it was difficult.

Another Journal Article for Aboriginal Canadian Relations class.

Aboriginal art has a different history then European Art. The way that they value their art, and the qualities they appreciated in art pieces can be dramatically different then European art. It has only been in the last 50 or so years that Aboriginal art has been regarded as “Real Art” by the majority of European and Non-Aboriginal Canadian art collectors. Carleton’s course, ARTH 2006 - Arts of the First Peoples: The Southwest, the West Coast and the Arctic, teaches its students that the Aboriginals valued the way art felt, the way it was used, how often it was used, ect. Some art was meant to be destroyed naturally by nature over time, such as Totem poles or in Aboriginal ceremonies such as ceremonial masks which were thrown into fires at the end of spiritual festivities.

One of the reasons that Aboriginal art was not regarded as ‘Art’ by European collectors was due to the fact that most of Aboriginal Art took the form of the tools and instruments they used daily. Their robes, clothing, footwear, utensils and fishing instruments are all examples of pieces of art. But unlike the European view of art, Aboriginals did not put the art on walls to be seen but not touched. They interacted with their artwork, making every day items more elaborate and meaningful.

Dickason argues that “The passion of west coast Native peoples for carving, sculpting, painting, and weaving and, generally, for decoration overflowed onto the most utilitarian of objects” (pg 117) as a result of trade items such as cloth and metal tools. This is a misrepresentation because Aboriginals from the west already practices this type of art long before European contact. Even fishing hooks can be found from thousands of years ago, neatly engraved with symbols representing myths or people. Many archaeological digs have found Aboriginal items carved or crafted, which were used in daily life.

It was also said that “Changes in tool kits and equipment resulted in a flowering of the arts. For example, iron tools meant that totem poles became taller and more elaborate.” While the introduction of new materials such as metal, beads and cloth resulted in new styles of art, they would not have changed the style or designs on totem poles. Even the sharpest metals are not sharper then some of the stone or crystal tools aboriginal’s had, as Dickason argued in the first couple chapters of her book. Thus, the designs would not be more precise or intricate. Perhaps metal was more durable, allowing for more carving in shorter time, but the introduction of metal would not have brought new capabilities in regards to design. Also, iron tools would not change the height of totem poles. Trees grew tall, and then they were cut down and carved. The height of totem poles does not change since the height of the trees did not change. Perhaps the Europeans only have records of tall ones from the period of European exploration, since many Aboriginal groups believed in leaving their totem poles to decay naturally in the forest, meaning many would only last a few hundred years. Now, in the last 100 years, metal contraptions have been developed so that less of the totem pole needs to be buried in the ground to support it (totem poles had ¼ or more of its wooden shaft buried in the ground to keep it upright), but this would not have been available in the first 200 years of European trade. I would argue that with Europeans came the intensive destruction of forests and old trees, limiting the amount of large trees for Aboriginals to use, thus shortening the Totem poles, not heightening them.

The Norse of Iceland are unaccounted for. They were last heard from in the 1400s, and by 1700's, they were all gone. Scientists have not accounted for where they all went. They have ideas of why they disappeared, but not where.

I wonder if they had gone to North America. Historians studied the Oral Traditions of the Norse, which mention their trip to Vineland, which turned out to be Newfound Land. They only believed it to be true when they found the actual settlement, which is when they realized the stories were true, as they were previously dismissed as false.

I wonder if there are stories from NFL or northern, where they tell of the Norse showing up. It would account for the missing race, whom may have all died off, drowned at sea to find new land... But, in all likeliness, Scientists won't link the Oral traditions unless they have physical evidence, such as the Viking settlement they found in NFL. So what if they didn't make settlements when they arrived the second time? What if the Inuit or First Nations took them in instead? I'm curious if there are any 'myths' or Oral traditions telling of them.
Actually, I have a book at home, I forget what it's called, but it talks about a blue-eyed Skraeling (derogative term for Inuit). Makes me think.

Also, many historians say that the Norse were too proud to take in the customs of the Inuit, such as their moving around, following game, or their technology for fishing during the winter with harpoons. They never even broach the idea that maybe the Norse were not able to pick up the knowledge form them... They all mention how the Norse and Inuit DID NOT get along, for the most part. I figure the Norse were unable to pick up the knowledge, not that they were unwilling. Unable, not unwilling. Perhaps they even wanted to but due to hostilities between the two nations, the Inuit did not share. Makes sense to me.

Chapter Two - First Meetings

Book doesn`t explain the difference between Dorset, Thule, Inuit and Amerindians very well. She`ll work and compare the groups, but not enough to understand thier relation... I *think* the Dorset are now extinct as a race, and the thule became Amerindians; Inuit remaining Inuit.
But I`m going to have to check other sources because I don`t know.

1000 AD - contact with Norse

I have a very breif understanding of Australia`s History, but I was under the impression that it was settled early by those considered `villans, convicts and criminals`. You know, people who stole bread to feed thier starving family, or those who actually voiced a different opinion of the bible. Mixed in with murderers and rapists, mind you.

The books metnions that the first people to be sent to settle in North America were Convicts and condemned criminals. I had never heard that before, in refernce to *here*.

She has a nice quote "I give to you that you may give to me" in reference to gift exchange of First Nations. I think it sums it up nicely. Though, of course, you can expand much much further on the rituals and meanings behind gift giving.

She gives a statement though... "All Amerindians observed the law of hospitality, the violation of which was considered a crime. THey could carry hospitality even to the point o fself-impoverishment , which did not strike the Europeans as a virture."
Then she goes into eurooean and Aboriginal views of respect.
How about "wait"?
SHe doesn't even give an example of thier hospitality customs... nothing. Readers need to know a bit more to understand what you're refering to. THey are a culture very different then modern day canadian culture. Please explain??? *Sigh*

She also says "Amerindians did not fight for land." Right. Never? None of them? Not even for extended hunting grounds when winter was rough and families would die out from starvation??
hmm. I would doubt that.
Yes, I know that they viewed land differently. It was not individually owned, but communally owned.

THen she uses the terms American, European, New world, Old world. Um... New and old as in pre and post european contact? or New as in North America, and old as in European? She should stick to better definable terms, or define them better, since she's using all four at the same time.

Its intersted though, the development of society and language. She discusses Huronia and how up to 30,000 people, would live in large area, surrounded by corn feilds that they all relied on.
Compared to the Leauge of hodenosaunee, or people of the Long house, where less people were spread out over a larger area, but relied mostly on their own little encampments and villages, rather then sharing large growths of land. The Huronia languages evolved very simular to each other, while the Iroquois of the Long house ended up having more differences. Even though they still had alot of contact with each other.

My concept of time keeps being re-evaluated. My understanding of 1000 years keeps changing, origionally meaning a very little peice of time under the evolution of Humanity and societies. But humans as we are today, well, it doens't seem like we existed for very long, did we?

I'm reading "A concise History of Canada's First Nations" by Olive Dickason.
I have to write journal entries every week on something I read in it.

So aside from commenting in my journals, I decided to comment here.

So, First chapter. Pre-European contact.
I love that it discusses Asian contact in turtle Island. Many times, they completely forget the west coast since they're so focused on the East coast contact of early Europeans. Sometimes they go back to the Vikings, again on the East. So I'm pleased that they included it in the west.

I'm irritated that the book keeps alluding to the fact that historians are trying to figure out which civilization it was that Aboriginals had contact with, where they learned to become "Civilizations", as in a group of people who become 'urban like'. Why the hell can't they assume that they became civilizations, urbanized, due to natural growth in population? They cut out farming as a reason; the ability to get all your needs from one central location, since many civilizations and communities grew in localized areas before farming was set up there.

But, she keeps going on, was it the South East Asia that brought over this idea/ or the Spaniards? Frick'... As if Aboriginals were unable to develop without outside interference...

Like boats. Aboriginals had boats, just like Europeans. Any society that had waterways got boats. The different waterways attribute to different types of water vessels. It's not science...

I also find it funny when the author mentions how most of the Aboriginal medicines came from plants. Is it possible to get medicines that don't? Sure, you can manipulate a plant till it doesn't resemble anything like its original plant, like aspirin from the willow bark, but it's still from the willow tree. Does anyone know of medicine not from plants? Is that even possible?
It seems like such an obvious statement "medicine from plants" that when they point this out as though it were something abnormal, I don't get it.

The "Three Sisters", Corn, Squash and beans, is amazing to me. I had heard of it before, but never really knew what was special about it. Apparently if you grow all three crops together, their combined presence in the soil keeps it healthy so it doesn't deteriorate like most plants do to soil, and their combined presence in human diet is very healthy.

So that sums up my opinions of Chapter one.

So
I've been trying to wrap my head around the idea of Free Mason groups, which are largely men only.

I think it's wrong. There should not be groups like this dedicated to just men. NOr to just woman.
Can you imagine if the Free masons' still excluded Afro-americans? Apparently they accept homosexuality, just not vaginas...

I think I am lowering my opinion of my male friends who are in the free mason society's that exclude woman. It offends me.

I wish there were a dual mens/womans one in Ottawa or within 4 hours....

I know, there's those woman only ones, where if you're a wife or daugher of a mason, you can be included. But then, once again, you're only in if you're associated with a male already in. And theyre female based. Let me guess, sewing groups and fundraisers formed simular to fundraising groups of the 1930's, from Woman's groups who wanted to become politically active, but were stuck in female-oriented activites.

GAH!

***this has been bugging me for a while... finally vented***

Swell.

My foot was feeling like there was a crink it in all day, so I've been stretching it.
well, either I over streched it or I caused a injury to show itself.

it's below my ankle on the outside of my foot. it now hurts to put it in certain positions... including not walking carefully.

*sigh*
I hope it passes before tomorrow. I was hoping to run in the morn.

Journal Article I wrote for my Aboriginal-Canadian relations class. Feel free to comment, but don't give bad critism without pointing out my good points too. Yes, it might be grammatically incorrect. I haven't edited it... yet.


In discussing Aboriginal relations with the French and English with people who have not studied much into the area, it becomes apparent that many people do not understand just how important the gift exchange was. The gift exchange of the Amerindians and the French were not only a symbolic gesture between the two nations, but it also provided Amerindians with much needed provisions. The gifts were also a form of payment for the use of Aboriginal land.

Symbolically, the exchange of gifts strengthened and reconfirmed alliances and friendly relations. This was an Aboriginal tradition that existed long before Europeans came to the lands. When the relationship between the British, French and Aboriginals was still new, the Europeans adapted their customs to allow for better relations between the groups, including the gift exchange, due to their need for Aboriginal cooperation. Once the wars between the French and English became more intense, the need for Aboriginal involvement on the North American continent changed from one of placating nations being infringed upon to gaining and sustaining alliances in war. When the British won the war, both nations no longer needed to keep the Aboriginals involved in warfare. By this time, the Aboriginal population was even further diminished due to European disease, famine and warfare; With their population much smaller then even after the first wave of disease upon first European arrival, they no longer posed as such an imposing threat. They were still a strong force to deal with, but they were not as strong as before. All of these reasons lead to the dwindling and ending of the gift exchange.

The decreasing and eventual end of ‘gift giving’ left the Aboriginals in need. They had grown accustomed to European products such as their cloth, metal, food and guns. They had adapted part of their culture to incorporate these items into their lives, starting with the first trading when Europeans arrived. The lost of land to settlement meant that Aboriginals needed the guns more then ever to help with their hunts, but they were denied these in trade. With famine and hard hunting, blankets and other trade goods were needed, but also no longer provided. Many Aboriginals did not simply want these foreign items, they had adapted to them and had become reliante on these items. The crisis of the decreasing and the end of the gift exchange left the Aboriginals in very hard times.

The third meaning of the ‘gift giving’ to Aboriginals was the way they were interpreted by Aboriginals. The Aboriginals took the gift as an exchange for the use of their land. When nations exchanged gifts with the French or English, they not only strengthened ties between the nations, but they also meant that the Aboriginal Nation would allow the giving nation some use of the land. It meant that the Aboriginal Nation did not attack the European Nation that was residing in it’s land. The Europeans did not see this connection, and did not understand how these Aboriginals viewed the land use. This lead to further hostilities between the groups as Aboriginals fought for their rightful lands, and Europeans ceased gift giving, not understanding it’s connection to their land use.

Gift giving is still a custom that Aboriginals’ use. When asking for advice from an elder, a person would give a gift to the elder, sometimes in the form of Tobacco or one of the other four sacred medicines. At government functions where the Canadian government is meeting with Aboriginals, the customary gift is usually provided for the Aboriginal elder, sometimes being a symbolic piece of cloth to represent the blankets that use to be provided in the old days. With the current survival of this tradition, it is obvious that this tradition is very important to the Aboriginals, and that the European dismissal of this practice was undoubtedly damaging to their relations.

So I haven't been running in a while.
Or eating well.
or being healthy...


And I have to get back. Must. Am. as of today. Yeah, small splurges are fine, but I have to get better.

WHy? Because I have gained tons of weight, my energy levels are low, and I went for a run today and my muscles and tendons are so out of shape, I could only do 20 minutes. It's like starting to run from the beginning agian. I have to go slow so that my legs don't cramp, and its so irritating.

I think some of my weight gain is due to the fluctuation of my body getting use to no pills agian, but I am about to start them up again, so hopefully that'll help.

But it's good. today was a very good start. Nice heathy food all day, went for run, and I'm awake.

To Enter Trance : Hold arm above head just where line of sight ends. Slowly lower towards head till it hits forhead.

To help enter Lucid dreams: look at clock many times a day until it becomes a ongoing habit. THis will transfer to your dream state. Remember that when you dream, every time you check the clock, it will be dramatically different, so if you check, and it's 2 pm, then check it right away once again, it'll be 5:42 am. Ect.

I"m DONE!

Last exam finished. And it wasn't as bad as I thought. The last minute review of the last two weeks helped, I didn't think it would since last minute studying doesn't usually work for me, I usually forget it all, then blank at exam. Ick. But not this time!
And I got back two essays, B, and B+. which is good for me : )

I feel like I"m in a hurry, because I've been going non-stop for a while, trying to get as much in for studying while getting in as much as I can when I'm not. WEll, now I have no studying, and it's like, wham. NOthing is waiting for me, I can do nothing, and I won't fail anything! haha, it's awesome.

I have to go for Pho with Steve soon. Next week. I bought these 'mice' things online a while ago, that you can scan your book, and it'll get all the info on it for you to log. I wanna catalogue my library! It'll be fun.

Oh, and I bought The Occult by Josh McDowell 1900, Witchcraft and Black Magic by M. Summers 1900, and Astrology and Other Occult Games by Ronan also published in 1900. Very awesome. I think I've just started by own collection of old Pagan books : D

I wonder what Pagan gods will be worshipped when Humans begin living on other planets. New gods? Must be new gods.... More then one moon, different Plantary make-up.
I imagine they'll be quite unique. While there are simularities to Gods in different patheons here on earth, there are simularities, such as ones related to the Sun, Moon, earth, plants, specific animals. So if the sun meant something else (ie, too hot if close, or not as relivant because farther away) or if there were different animals (long term adaptation to the planet).
Curious.

did well on one exam, my quebec one : )

Very Very happy.

couldn't keep to the fast though, i rely on food during study. having nothing to do all day but study, there's no distraction from cravings... too torturous. I'll start again when I go to work.

sister's doing ok. probually.

I'm getting excited for my summer job, one and a half weeks till I start : )

and I lost half of my ID today. Half! It must have fell out of my wallet.

Very horrible.

I"ve a headache. SHouldnt' be on the computer... Ouch to bright light...

Attempting to burn Dollhouse. I"m not as computer savy as I'd like.

NCIS = YAY

Masters in history = YAY! with Teacher thinking YAY

Class almost done = YAY!!!!



You can see how elaborate I am able to be right now...
lol

Marie's not gone for the summer anymore, won't be moving out.

..........


ANd I gotta call about the jobs. Get that done.

either way, Happy that I don't have to worry about wether I have a job or not, just a bit of messing around to find out what job I'll have.

I'm fasting again, starting Sunday. Saterday some friends are getting together so I wanna wait till the day after to start. Hmm. Maybe I'll start after Brunch. Head to the OPC after brunch, and start mid-day. hmm

Well
The job with Health doing website updates, lots of writing and aboriginal activities offered me a job.
The other one, the research one, I called and said I wanted the job, and wanted to know if it was still availible since this other job came up, but that I really wanted the research one. He suggested I take the other job. Turns out they have someone in mind for it. But tomorrow I'll know for sure... call and see.

But the first job looks good. Before I called about the second one, I was happy at the job offer, though I suppose I would have been happy about either : )

So tomorrow, I will say yes to one of the jobs, likely the first one, maybe the second one.
SO that's less stress for the summer : )

Oh, I am moving into Marie's place tonight. I will give the cats a bit of time to get use to me before Marie leaves.

I didn't clean the litter downstairs and Nugget peed on my bed : (
so all the blankets are washed, I'm very thankful for matress covers, no pee on matress, just blankets.

It's going to be odd not living at home, turns out I rely on thier company a lot more then I thought. lol.

Plus, I"ll miss my cats.


I've been looking further into my Mi'kmaq roots. I was not sure if Aboriginal jobs were the way to go, because I was not raised on a reserve, so I often feel like I'm cheating.
But many Mi'kmaq arn't raised on reserves anymore. It's me, I decide.

And I like labels. I"m a goth, Bi, Mi'kmaq, Pagan, ontarian univeristy Graduate of History : )

Well, I'll be a graduate in April.... Not that I'm leaving school though, at least one more year.

I'm really thinking about doing a masters into pagan or Mi'kmaq burial practices...


I was thinking, if I want to know more about Mi'kmaq culture, then I'd have to learn out east since UNB/STU and CBU are the universities I can find that teach Mi'kmaq culture... So I'd have to be there for one semester. but 4th year history classes are almost all a full year course, so I wouldn't be able to take one easily...

hmm, Reminds me, I gotta go check about next year 4th year courses.


Oh, and the Dollhouse is VERY good! recommended to anyone who liked Buffy, or well, most shows on TV... lol

Just wasted a bunch of time going through old LJ posts.

Wow, I forgot how badly depressed and messed up I was while I was in Halifax.

And how Lonely I was when I moved back to Ottawa.

My lifes completely shifted.

I now get along with my Mom and sister
I am *happy* living at home, which is very odd, considering how horrible it use to be..
I weigh less then I have in four years. And I'm in shape!
I love to run! (10K in May )
I am qualified for a degree from Carleton in History once my exams are done
I have experience, thus a way in, to a gov' job pretty much whenever I'm ready (once I graduate)
I am happy.
I have friends, good friends. Lots of friends. How I use to miss this after highschool.
I know alot about my Mi'kmaq culture
I'm a naturalist!!! Selectively anyways, at Swims and Festivals :D
I'm completely in the pagan community

And what's great? My anziety is relatively managable. *knock on wood*



And I am no where nearer my goal of completing my essays.... lol