Not Traditional Enough, Not Modern Enough:
Exploring Mental Health of Indigenous Teens Living in Two Worlds
Xavior James Ortiz
San Felipe Pueblo
Embedded Files
FIG. 1 "SAN FELIPE PUEBLO"
FIG. 2 "ME"
FIG. 1 "SAN FELIPE PUEBLO"
~ I D E N T I T Y ~
FIG. 3 "FAMILY & COMMUNITY"
Sharing One Skin
Sharing One Skin
“Sharing One Skin”, composed by Jeanette Armstrong–an Okanagan woman who is a member of the traditional council of Penticton Indian Band in British Columbia–explores the connection between people, land, and community. Armstrong currently serves as the director of the En’owkin Centre, a school that teaches traditional Okanagan philosophy and practice. In chapter 39, Armstrong observes some key differences between the Okanagan worldviews and practices while also observing the practices of dominant society, particularly focusing on the psychological variations. Armstrong allows readers to understand her perspective of her traditional values. This information expressed by Armstrong is relevant, providing context which influences her decision making throughout her life. Jeanette deeply acknowledges Native culture as a result of her deep connection to Mother Earth. Furthermore, Armstrong utilizes herself as an example of how past experiences sculpted her understandings, while also looking into the concepts of certain beliefs and morals. Being said, Armstrong claims Native communities are unique, although originating from the same Native tribe, we could perceive our traditional values differently. Each community is made up of many different people who are shaped by their own experiences and morals. Recognizing the diversity within Native communities is essential, even though each person’s experiences and morals differ, we are all connected—we all share one skin.
ARTICLE 1: SHARING ONE SKIN
How Places Impact the way we see landscape
How Places Impact the way we see landscape
B. Toastie Oaster, a member of the Choctaw Nation of Oklahoma and an award-winning journalist for High Country News, published a piece titled “How Place Names Impact the Way We See Landscape.” This piece discusses outdoor life and the significance of the land, water and natural resources bordering Native communities. Toastie emphasizes that landmarks are named by Native ancestors which resemble their connection to the land. Perhaps landmark names could have been inspired by historical events, essential resources, maybe even spiritual connections. Toastie emphasizes the significance of understanding our lands in preparation of defending it for future generations. Toastie also brings awareness to the fact that many landmarks today carry colonial names, often those of settlers. These colonial names have little to no meaning, reflecting the irreverence towards the landmarks. Although “non-Native’s” may respect the landmarks, Natives consider themselves to be a part of the land, resulting in a higher respect for the environment.
ARTICLE 2: HOW PLACES IMPACT THE WAY WE SEE LANDSCAPE
FIG. 4 "HILO, HAWAII"
FIG. 5 "RAILYARD"
...And then I went to school
...And then I went to school
Joseph Suina—a scholar from the Pueblo of Cochiti in New Mexico—composed an autobiographical essay which explores his childhood in Cochiti Pueblo, New Mexico and the emotional challenges he faced leaving his community to attend a government operated school. The article focuses on cultural disconnection, loss of identity, “two worlds” conflict, and reflects on his past experiences. Suina analyzes his childhood growing up in Cochiti Pueblo, reminiscing memories with family to give readers a sense of how important his Native language was growing up in a Native community. We see a shift in tone when Suina explains the change in environment when leaving his home community and going to the boarding school. Suina faced harsh challenges, such as abusive punishments for practicing his traditional values and speaking his language. Overall, we see the process of assimilation that takes place within Native American communities and the goal of the federal government to wipe out traditional knowledge from children. As an adult, Suina was able to share his experiences he faced in the boarding school. The boarding school has allowed Suina to learn the importance of passing his traditional values to the next generation.
ARTICLE 3: ...AND THEN I WENT TO SCHOOL
~ H I S T O R Y ~
The Post Colonial Prediacment for American Indians: Explorations in Alter-Native Psy-Ence
The Post Colonial Prediacment for American Indians: Explorations in Alter-Native Psy-Ence
Joseph B. Gone, professor at the Faculty of Arts and Sciences (Anthropology) and the Faculty of Medicine (Global Health and Social Medicine) at Harvard University is the author of the article describing the history of mental health in Native communities. “The (Post)Colonial Predicament in Community Health Services for American Indians: Explorations in Alter-Native Psy-Ence”, introduces the pre colonial state, a time of peace and liberty for many Native communities occupying the land we know today as the United States of America. Following, the post colonial state where most, if not all Native people were disturbed and killed by large amounts. Gone described the timeline of Native history under 4 historical eras. The first being, “paradise”, a time of peace throughout many Native communities. Followed by “conquest”, contact with colonizers, disrupting Native homelands and customs. The third era is “loss”, recognizing all that was lost during the interaction/disruption with colonizers. Lastly, “revilalization”, this is the realization that Native Americans are still connected to their traditions, slowly going back to traditional practices.
ARTICLE 4: The Post Colonial Prediacment for American Indians: Explorations in Alter-Native Psy-Ence
FIG. 6 "COLONIALISM"
FIG. 7 "KATISHTYA"
We Never Was Happy Living Like A Whiteman
We Never Was Happy Living Like A Whiteman
The article, “We Never Was Happy Living Like a Whiteman: Mental Health Disparities and the Postcolonial Predicament in American Indian Communities”, also written by Joseph Gone, addresses the asymmetries of indigenous practices/beliefs with mainstream society practices. Asymmetries led to confusion and discouragement of practicing both lifestyles within Native communities, resulting in many Native individuals to only practice one lifestyle. Not only do these asymmetries cause problems with lifestyle choice, but also within the Native American population being more likely to be affected by chronic diseases, illnesses, and mental health issues. Combined, these issues could potentially result in bad lifestyles within Native American communities. Gone's main focus is on the relevance of Native history, Native ancestors fought endless battles, so the present generation could uplift their cultural values. Overall, Gone’s key point was for readers to honor their past, in hopes of a positive future.
ARTICLE 5: WE WAS NEVER HAPPY LIVING LIKE A WHITEMAN
Killing The Wittigo: Suzanne Methot
Killing The Wittigo: Suzanne Methot
Suzzane Methot, a former educator who is now an education consultant, wrote a book titled “Killing the Wittigo”. The wittigo in traditional stories is a cannibal spirit that makes a person lose their humanity, preying on their own family and community. Methot shared thoughts and ideas that were broad, giving readers information relevant to mental health. Throughout the book, Methot discusses many factors of mental health issues from long ago to the early 2000’s. Specific topics Methot introduced were historical trauma, healing, decolonization, cultural and spiritual practices. Methot also suggests solutions that could potentially provide relief or possibly cure the illness. Going back to historical practices, Methot encourages the public to refer back to historical remedies to cure sickness.
ARTICLE 6: The Post Colonial Prediacment for American Indians: Explorations in Alter-Native Psy-Ence
FIG. 8 "DREAMCATCHER"
~ C U R R E N T E V E N T S ~
FIG. 9 "PRESIDENT BIDEN"
Reforming Federal Funding and Support for Tribal Nations To Better Embrace Our Trust Responsibilities and Promote the Next Era of Tribal Self-Determination
Reforming Federal Funding and Support for Tribal Nations To Better Embrace Our Trust Responsibilities and Promote the Next Era of Tribal Self-Determination
Executive Order 14112, signed on December 6, 2023, establishes a federal policy aimed at strengthening Tribal self-determination by reforming how the United States provides funding and support to Tribal Nations while reaffirming the government’s trust and treaty responsibilities. The order recognizes that earlier federal policies harmed Tribal communities. Government agencies are instructed to reduce complicated application and reporting requirements, expand opportunities for waivers and flexible funding, respect Tribal data sovereignty.The order also emphasizes stronger government-to-government consultation through the White House Council on Native American Affairs to identify barriers in current federal systems and recommend changes to budgets, regulations, and laws. Overall, the purpose of the order is to begin a “next era” in which Tribal Nations have greater control over federal resources and can shape programs according to their own community priorities.
ARTICLE 7: Reforming Federal Funding and Support for Tribal Nations To Better Embrace Our Trust Responsibilities and Promote the Next Era of Tribal Self-Determination
FIG. 10 "PRESIDENT TRUMP"
Trump Administration Rescinds Biden-Era Executive Order Designed to Ensure Tribal Access to Federal Funding
Trump Administration Rescinds Biden-Era Executive Order Designed to Ensure Tribal Access to Federal Funding
The Trump administration rescinded a Biden-era executive order that helped Native tribes get easier access to federal funding and support. Trump removed the order as part of getting rid of several policies from the Biden administration. This decision stopped some efforts that were meant to give tribes a bigger role in decisions that affect their communities. Some tribal leaders were worried because they thought it could make it harder for tribes to get help for things like healthcare, schools, housing, and jobs. Many Native communities felt the government was moving away from supporting tribal sovereignty, which is the right for tribes to govern themselves. People who supported Trump’s decision believed the government should reduce certain federal programs and policies. Overall, many tribes saw the rescinding of the order as a negative change for Native communities
ARTICLE 8: Trump Administration Rescinds Biden-Era Executive Order Designed to Ensure Tribal Access to Federal Funding
~ G L O B A L C O N N E C T I O N S ~
FIG. 11 "ETHOPIAN WOMAN"
Ethopia Indigenous Community
Ethopia Indigenous Community
Ethiopia, a country today populated with over 80 ethnic groups has persevered through many historical, and government related issues. Through the hardships, they have built mechanisms and techniques which improve daily life sustainability and culture preservation among indigenous Ethiopian communities. Ethiopians faced many governmental issues, natural disasters such as drought was a major issue which later led to famine. The indigenous communities have adapted to hardships, now they are taking initiative by making changes that support native identity, culture preservation, and ensure a positive well-being of community members. A common opinion that is observed in Ethiopia's indigenous communities is the elders are most trusted. The question is “How can Ethiopia's formal legislative system be reformed to meaningfully integrate indigenous knowledge and governance practices, thereby enhancing the legitimacy and effectiveness of its parliamentary functions?” Bridging two worlds is viewed as not inherently incompatible, but as systems that can be linked through appropriate ‘bridging mechanisms’. Most indigenous Ethiopians acknowledge that their old lifestyle is much more effective, most knowledge remains undocumented, especially oral teachings. Through the attempts, indigenous Ethiopians incorporated their traditional ways of life in their constitution and government representation. Through the endless attempts, created the “National Indigenous Arts and Cultural Authority”, this advocacy body which ensures protection of indigenous culture and art.
ARTICLE 9: Bridging Worlds: Mechanisms for Integrating Indigenous Knowledge into the Ethiopian Parliament’s Governance Functions
FIG. 12 "ETHOPIAN MAN"
FIG. 13 "FIJIAN WOMAN"
Indigenous Fiji Community
Indigenous Fiji Community
The indigenous Melanesian people of Fiji, also known as iTaukei make up about more than half the country's population. The odds seemed to be stacked against native Fijians, however like many indigenous communities, the native Fijians were able to persevere through the hardships. Fijians are battling the challenge of addressing issues in modern society, while also persevering in their traditional lifestyle. Through the deep cultural appreciation, indigenous Fijians acknowledge cultural heritage as an essential value to the sustainable development goals of indigenous communities. Fiji also emphasizes that cultural preservation and modernization can co-exist synergistically. Through the knowledge of the indigenous Fijians traditional practices, it is relevant to preserve their cultural heritage because it protects their history and identity. Through the support of traditional practices, Fijians are able to tackle current issues such as healthcare, climate change, and resource management. Fiji’s traditional way of life/practices are a potential strategy to reduce the effect on climate change. Another relevant factor that supports both lifestyles of indigenous Fijians is tourism. Many outsiders are interested in the Fijians practices and pay to see the Fijians practice their traditions. Tourism is vital to Fiji's economy, contributing around 40% of the nation's GDP. This helps with the practice of their traditional way of life but also allows them to succeed economically. Preserving cultural heritage can increase tourism rates, draw in visitors, create jobs and support small businesses.
ARTICLE 10: Bridging Worlds: Mechanisms for Integrating Indigenous Knowledge into the Ethiopian Parliament’s Governance Functions
FIG. 14 "FIJIAN MAN"
FIG. 15 "INDIGENOUS AUSTRALIAN"
Indigenous Australians
Indigenous Australians
Home to the Aboriginal people is located at the southern end of the world known as the country of Australia. The aboriginal inhabitants have practiced their native ways of life for over 65,000 years. Historically the community has survived as hunter-gatherers with deep spiritual connection to the lands which they roamed. The British encounter brought violence, disease, population collapse, and dispossessed natives. They are aware that they must make changes and support mechanisms to sustain a positive and durable life during this time. Like most native communities, the solution does not favor main-stream society, or traditional way of life, rather supporting both. It is crucial to view indigenous culture as a part of the solution to indigenous disadvantages. According to native Australians, the modern belief of their people should be empowered to choose and pursue their desired balance between cultural maintenance and engagement with mainstream society. A potential solution to support indigenous individuals is getting involved by getting jobs. This seems to be a possible solution, although the setback would be that these job responsibilities prevent cultural practice engagement. Sacrificing elements of their culture will make this possible, yet it will have a negative impact upon their well-being and participation. It still remains a tough controversy that seems to not have a complete solution. Although it is tough to balance both worlds, most graphs convey that traditional participation increases comfort in living.
ARTICLE 11: Culture and wellbeing: The case of Indigenous Australians
FIG. 16 "AUSTRALIAN WOMAN"
~ A C T I O N P L A N S ~
ACTION PLAN 1
ACTION PLAN 1
On November 18, 2025, myself and a friend conducted a Bingo event. It wasn’t a typical bingo, we incorporated a slight twist with Keres bingo. Through this event, we symbolically demonstrated the struggle and reality natives face everyday. Through regular bingo we depicted mainstream society. Our traditional way of life was symbolized through the Keres bingo. In this case it was essential to understand both perspectives to win. Some individuals had to trouble, others struggled. Although there was struggle, friends who understood were able to help out. Same goes for reality, there will be support from community, family, friends, etc. This action plan displayed the importance of understanding both ways of the game to succeed.
On November 18, 2025, myself and a friend conducted a Bingo event. It wasn’t a typical bingo, we incorporated a slight twist with Keres bingo. Through this event, we symbolically demonstrated the struggle and reality natives face everyday. Through regular bingo we depicted mainstream society. Our traditional way of life was symbolized through the Keres bingo. In this case it was essential to understand both perspectives to win. Some individuals had to trouble, others struggled. Although there was struggle, friends who understood were able to help out. Same goes for reality, there will be support from community, family, friends, etc. This action plan displayed the importance of understanding both ways of the game to succeed.
"TWO BINGOS, TWO WORLDS, ONE COMMUNITY"
"TWO BINGOS, TWO WORLDS, ONE COMMUNITY"
FIG. 17 ¨ACTION PLAN #1¨
FIG. 18 "ACTION PLAN #2"
FIG. 19 "ACTION PLAN #3"
ACTION PLAN 2
ACTION PLAN 2
March 2nd, 2026, Weyhen Smith, a proud Native American came to Santa Fe Indian School to present a slideshow about his experience with drugs. Without the help of my mentor this event would not be possible. Although the focus was about drug abuse, the message communicated that his traditions, culture and indigenous was of life was his foundation. His foundation was the reason for change which ultimately led him to quit abusing drugs and alcohol. Attendees got a glimpse of how our indigenous culture supports overall wellbeing in both modern society and in our culture. Through this powerful message, I allowed students to reflect on the presentation by a short survey. Most students identified the importance and significance of our indigenous culture, how it improves our ability to live peacefully.
"FROM STRUGGLE TO STRENGTH THROUGH CULTURE"
"FROM STRUGGLE TO STRENGTH THROUGH CULTURE"
FIG. 20 "ACTION PLAN #4"
FIG. 21 "ACTION PLAN #5"
~ M Y H E R O ~
FIG. 22 "LOIS ORTIZ"
FIG. 23 "ME & PAH PAH"
Many individuals in my life have set a clear example of what a hero is, whether that be their skill through crafts, traditional way of life, how to succeed in the modern world, and overall being a good person. Although I have many remodels, I without doubt, look at my grandmother, Lois Ortiz as my hero. Throughout my grandmother’s early life, she faced many obstacles which were traumatizing, still affecting her today. Early on, my grandmother made a crucial commitment in my pueblo, requiring her to be strictly active in my home of Katishtya. My grandmother would often have to sacrifice work hours and time with family, to uphold these responsibilities. Through many conversations with my grandmother, I have come to realize that her life was filled with traditional knowledge such as songs, ceremonies, dances, and wisdom etc. While she was successful in indigenous way of life, she was also employed full time, financially stable, and overall successful with mainstream society. Having so much responsibility may be unimaginable because I struggle with upholding the duties of both lifestyles, up to now my grandmother has successfully upheld the responsibilities of both lifestyles. In this perspective, I see her as my hero, living in two worlds as one without struggle and need for support.Although she would say it is hard to fulfill her duties, my grandmother would be motivated because of the people she sacrifices for. Perseverance is the word to define my grandmother as well, through all the childhood difficulties, to traditional matters, my grandmother was able to persevere through it all. My grandmother is very uplifting yet humble in terms of placement in society and within the community.
FIG. 24 "RETIREMENT"
~ B I B L I O G R A P H Y ~
ARTICLE 1: SHARING ONE SKIN
Armstrong, Jeannette. SHARING ONE SKIN. greenresistance.wordpress.com/wp-content/uploads/2008/10/armstrong-1996-sharing-one-skin.
ARTICLE 2: HOW PLACES IMPACT THE WAY WE SEE LANDSCAPE
Oaster, B. ‘Toastie,’ and B. ‘Toastie’ Oaster. “How Place Names Impact the Way We See Landscape.” High Country News, 24 Jan. 2024, www.hcn.org/issues/54-5/people-places-how-place-names-impact-the-way-we-see-landscape.
ARTICLE 3: ...AND THEN I WENT TO SCHOOL
Rethinking Schools. “‘And Then I Went to School’ - Rethinking Schools.” Rethinking Schools, 22 June 2021, rethinkingschools.org/articles/and-then-i-went-to-school.
ARTICLE 4: The Post Colonial Prediacment for American Indians: Explorations in Alter-Native Psy-Ence
Gone, Joseph P.. “The (Post)Colonial Predicament in Community Mental Health Services for American Indians: Explorations in alter-Native Psy-ence.” American Psychologist, vol. 76, no. 9, Dec. 2021, pp. 1514–25. https://doi.org/10.1037/amp0000906.
ARTICLE 5: WE WAS NEVER HAPPY LIVING LIKE A WHITEMAN
Gone, Joseph P. “‘We Never Was Happy Living Like a Whiteman’ : Mental Health Disparities and the Postcolonial Predicament in American Indian Communities.” American Journal of Community Psychology, vol. 40, no. 3–4, Sept. 2007, pp. 290–300. https://doi.org/10.1007/s10464-007-9136-x.
ARTICLE 6: The Post Colonial Prediacment for American Indians: Explorations in Alter-Native Psy-Ence
Gone, Joseph P.. “The (Post)Colonial Predicament in Community Mental Health Services for American Indians: Explorations in alter-Native Psy-ence.” American Psychologist, vol. 76, no. 9, Dec. 2021, pp. 1514–25. https://doi.org/10.1037/amp0000906.
ARTICLE 7: Reforming Federal Funding and Support for Tribal Nations To Better Embrace Our Trust Responsibilities and Promote the Next Era of Tribal Self-Determination
United States, Executive Office of the President. Executive Order 14112: Reforming Federal Funding and Support for Tribal Nations To Better Embrace Our Trust Responsibilities and Promote the Next Era of Tribal Self-Determination. Federal Register, vol. 88, no. 236, 11 Dec. 2023, pp. 86021–86025, https://www.federalregister.gov/documents/2023/12/11/2023-27318/reforming-federal-funding-and-support-for-tribal-nations-to-better-embrace-our-trust. Accessed 16 Jan. 2026.
ARTICLE 8: Trump Administration Rescinds Biden-Era Executive Order Designed to Ensure Tribal Access to Federal Funding
Martin, Connie Sue, and Zach Forrester. “Trump Administration Rescinds Biden-Era Executive Order Designed to Ensure Tribal Access to Federal Funding.” Schwabe, 1 Apr. 2025, www.schwabe.com/publication/trump-administration-rescinds-biden-era-executive-order-designed-to-ensure-tribal-access-to-federal-funding/. Accessed 16 Jan. 2026.
ARTICLE 9: Bridging Worlds: Mechanisms for Integrating Indigenous Knowledge into the Ethiopian Parliament’s Governance Functions
Dockery, A. M., Centre for Labour Market Research, School of Economics and Finance, Curtin Business School, Curtin University of Technology, & The Western Australian Department of Education and Training. (2009b). Culture and wellbeing: The case of Indigenous Australians. In CLMR D ISCUSSION PAPER SERIES 09/01. http://ssrn.com/abstract=1351633
ARTICLE 10: Preserving cultural heritage and empowering indigenous communities for sustainable development in Fiji
Alam, M. (2025). Preserving cultural heritage and empowering indigenous communities for sustainable development in Fiji. Social Sciences & Humanities Open, 12, 101760. https://doi.org/10.1016/j.ssaho.2025.101760
ARTICLE 11: Culture and wellbeing: The case of Indigenous Australians
Dockery, A. M., Centre for Labour Market Research, School of Economics and Finance, Curtin Business School, Curtin University of Technology, & The Western Australian Department of Education and Training. (2009). Culture and wellbeing: The case of Indigenous Australians. In CLMR D ISCUSSION PAPER SERIES 09/01. http://ssrn.com/abstract=1351633
~ I M A G E C I T A T I O N S ~
FIG. 1 "SAN FELIPE PUEBLO"..................................................................Felipe, San. "SAN FELIPE PUEBLO. sf.pueblo.com, 9, Apr. 2020. https://sfpueblo.com/
FIG. 2 "ME"............................................................................................Ortiz, Xavior. "ME" , 23, JAN. 2026.
FIG. 3 "FAMILY & COMMUNITY"............................................................Wikipedia contributors. (n.d.). File:Indians of Santa Clara Pueblo, New Mexico, making pottery, 1916 - NARA - 519165.jpg -
FIG. 4 "HILO, HAWAII" ........................................................................Ortiz, Xavior. "HILO HAWAII", 5, apr. 2024.
FIG. 5 "RAILYARD" ...............................................................................Gross, Kelly and Company Warehouse — Historic Santa Fe Foundation. (n.d.). Historic Santa Fe Foundation.
FIG. 6 "COLONIALISM".........................................................................Pacheco, A. (2022, December 7). A Spiritual Convergence for New Mexico’s Pueblos. History in Santa Fe.
FIG. 7 "KATISHTYA"..............................................................................San Felipe Pueblo. (n.d.). https://www.newmexico.org/native-culture/native-communities/san-felipe-pueblo/
FIG. 8 "DREAMCATCHER"....................................................................Free DreamCatcher Design Stock AI Images | StockCake. (n.d.). StockCake. https://stockcake.com/s/dreamcatcher-design/2
FIG. 9 "PRESIDENT BIDEN"..................................................................Figueroa, A. (2023, December 8). New executive order makes it easier for tribal nations to access federal funds. The Oklahoman.
FIG. 10 "PRESIDENT TRUMP"..............................................................Tracking regulatory changes in the second Trump administration. (2026, January 22). Brookings.
FIG. 11 "ETHOPIAN WOMAN".............................................................Culture of the tribes of Ethiopia - Photographic print for sale. (n.d.). ArtPhotoLimited.
FIG. 12 "ETHOPIAN MAN"...................................................................Young men from three ethiopian tribes by Miroslav Liska. (n.d.). Fine Art America.
FIG. 13 "FIJIAN WOMAN"...................................................................Haxton, T. (2023, October 17). Fijian language week ends with national day celebrations in NZ. RNZ.
FIG. 14 "FIJIAN MAN".........................................................................Limited, A. (n.d.-d). Fijian people hi-res stock photography and images - Alamy. Alamy.
FIG. 15 "INDIGENOUS AUSTRALIAN"...................................................Embury-Dennis, T. (2018, January 9). Indigenous Australians the most ancient civilisation on Earth, DNA testing confirms | The Independent. The Independent.
FIG. 16 "AUSTRALIAN WOMAN"..........................................................Limited, A. (n.d.-b). An Aboriginal Australian woman dancer waits her turn in a competition. Alamy Images.
FIG. 17 ¨ACTION PLAN #1¨...............................................................Ortiz, Xavior “ACTION PLAN #1” 25, AUG. 2018
FIG. 18 "ACTION PLAN #2".................................................................Ortiz, Xavior “ACTION PLAN #2” 18, nov. 2026
FIG. 19 "ACTION PLAN #3"................................................................Ortiz, Xavior “ACTION PLAN #3” 18, nov. 2026
FIG. 20 "ACTION PLAN #4"................................................................Valencia, Madison “ACTION PLAN #4” 2, mar. 2026
FIG. 21 "ACTION PLAN #5"................................................................Valencia, Madison “ACTION PLAN #5” 2, mar. 2026
FIG. 22 "LOIS ORTIZ"........................................................................Unknown “"LOPIS ORTIZ” date unknown
FIG. 23 "ME & PAH PAH"..................................................................Ortiz, Tamani “ME & PAH PAH” SEPT. 2010
FIG. 24 "RETIREMENT"...................................................................Ortiz, jillian “RETIREMENT” may. 2025
~ T H A N K Y O U ~
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