Garcia, Denai.  October 2023. Authors personal collection

Sharing One Skin: Okanagan Community

In the article, “Sharing One Skin,” by Jeanette Armstrong, the main idea was the 4 selves of the Okanagan people. The first was the physical self, it relies on our external self. The second was the emotional self. It’s very different from the physical self because it relates to the heart. The third is the thinking intellectual self, the storage of information and memory. Last was the spiritual self, our true self. The center of our mind and heart.

Armstrong, Jeanette. “Sharing One Skin: The Okanagan Community,” in Jerry Mander and Edward Goldsmith (eds), The Case Against the Global Economy. San Francisco, CA, Sierra Club Books, 1996. Pp 460-470

How place names impact the way we see landscape

Memories and stories are connected to our land as described in B. Toastie’s article, “How place names impact the way we see landscape.” A main subject was place identity. Place idea is the concept of a theory to ease our perception of geography. Another main idea was how stories are tied to landscape. Stories identify how we perceive and connect to the land. They also tell us about ourselves and our past. They also tell us about ourselves and our past. They’re our sense of belonging. 

Toastie, B. “How place names impact the way we see landscape.” High Country News: Know the West, 1 May 2022, https://www.hcn.org/issues/54.5/people-places-how-place-names-impact-the-way-we-see-landscape.

And Then I Went to School

In the article, “And Then I Went to School Memories of a Pueblo Childhood,” by Joe Suina, he makes a deep connection of identity by talking about his memories and the differences of how he was raised to how his life changed after assimilation. Suina felt like the Cochiti way of life was the only way of life until he was introduced to western society. School really changed his mindset to thinking he had to be like everyone else which made him not truly proud of where he was from. Instead, he was embarrassed and didn’t show pride in his true identity anymore.

Suina, Joseph. “And Then I Went to School, Memories of a Pueblo Childhood,” pp 1-6, Reprint with permission of the author from the New Mexico Journal of reading, winter 1985, Vol. V, No. 2, “Rainbird” illustrations by Tom Lea from H.P. Mora, Pueblo designs.

In the article, "New Mexico Pueblo Attempts to Save Language From Extinction," by Kathy Helms, there was a few main points. The pueblo wants to ensure survival by revitalizing the language. A way Acoma is ensuring survival is by getting assistance grants to implement time during the academic day of at least an hour of cultural immersion. In the schools on the pueblo, teachers are encouraged to speak keres in their time with students as a way to attempt to save the language. Acoma developed a written online dictionary by working with linguists. 

In the article, "The Keres Language: A Language Family Fighting for Survival," the main topic is language loss and how it was at risk of near extinction. Over time, the amount of speakers began to increase and is continuing to increase by having language taught in classrooms or at home to children. 

In the podcast, "Acoma Pueblos Emergency Push to Save its Language," by Marisa Demarco, the main topic is the effort of language revitalization by language speakers. Mostly only adults and elders speak the language. Acomas effort to language survival is to get the language written. Community members want to start documenting the language to be able to share it and teach it in classrooms and other places. "Language is who we are as people."

In the article, "Can New Zealanders Save the Endangered Maori Language," by Amy Gunia, she talks about how although the language was endangered, New Zealanders attempt to save their language. Over time, the amount of Maori speakers increased. The New Zealand government hopes to have all residents to speak and know basic Maori words by 2040. In the past, they were forbidden to speak their language as a way of assimilation for them to lose their language and culture. Even non-New Zealand Natives attempt to learn Maori as a sign of respect to the culture. Now, it's common for New Zealanders to mix Maori words in their everyday conversations. 

In the article, "Why the Irish Language Declined," by Sir John Davies, the Irish Penal Laws, the establishment of national schools, and the survival of the language were mentioned. The Irish Penal Law was that the Irish language was completely disassociated from any position of power. By the time Catholics were allowed to have higher professions and powers, the Irish language was forbidden in a way. In 1831, children weren't allowed to speak Irish in school. Punishment took place as a consequence of speaking the language. Punishment was supported by some parents. Over time, the amount of Irish speakers increases everyday. They now have language resources, digital content, and have government investment. 

The Alaskan languages have gone through so much. In the video, "The Fight to Save the Dying Languages of Alaska," the loss of the Alaskan languages is a big worry. In Alaska, there are about 20 languages left. There are only less than 100 speakers of each language left. The governor of Alaska declared a linguistic emergency. In the places where the language is least spoken, you see more rates of self harm, substance abuse, assault, etc. People believe it's because of no sense of belonging without culture and language. Now, they are producing curriculum content which they plan to incorporate into the academic system.