In "Sharing One Skin" by Jeanette Armstrong, she observes key differences between the Okanagan views and practices of Western culture that have spread throughout her community. From the day her community was first introduced to a dominant culture that influenced her community. She explains how many people are affected by technology and how it has been threatening the Indigenous heritage, while also destroying the land at the same time. She explores in her writing how technology distances Indigenous people from their heritage and from each other because people are finding different ways to communicate, such as using cellular devices. In her reading about her community, Jeanette explains the origin and meaning of the word Okanagan. "The word Okanagan comes from a full understanding of what we are as human beings, having four capacities (Physical self, emotional self, thinking intellectual self, and spiritual self), identifying ourselves as a person. We must have connections to people, land, and language because, without community, we are not truly humans. Indigenous people are deeply connected to the land and rooted in their traditional customs. As Jeanette experiences cultural influences within her community, my community is also facing clear threats to our land. We are bonded through the "land, blood, and love". But as Indigenous people, our rights are not visible to Western customs. Disspassion of others and the land is causing large nations to reconfigure economic boundaries to world economic disorder, causing environmental and social disorder that is leading towards chaos. The fear is rising among Indigenous people who are still connected to the land that they will surrender to Western culture. Indigenous people without language or land are "displaced". 

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

In the article "How place names impact the way we see Landscape," Toastie explains how overwriting sacred place names with different information can disrupt connections to mythical beings. Laura Tohe from the Dine community grew up in two diverse perspectives where lands have different meanings in her cultural language and in the English language. Tohe and her community show respect to the landscapes, such as the San Francisco Peaks (Mountain), believing they have their own spirit enriched between the layers of sand and signs. But problems are rising from colonizers polluting the mountain, creating tension because the Diné have significant meanings to the mountain. The Indigenous community has strong interactions and connections with the land through ideas, stories, feelings, values, goals, and preferences to specific environments. "Sacred sites have a mythic layer of significance of mythical beings, and the energy that is represented can affect people." In which the colonial places and landscapes lack this deep connection. I remember the teachings and knowledge shared with me by my grandpa, and most of our translations of our landscapes have deeply enriched meanings that are tied to our cultural doings. "A mountain is never just a mountain." Landscapes are attached to Indigenous stories and provide a sense of deeply rooted connections within the land. But colonial disturbance can affect ancestral teachings that can impact the stories told by my grandparents. And as time carries on, ancestral teachings of inner experiences within the landscapes could be misinterpreted into an English name that has no connection to the land's values and purpose. Place names and the stories behind them define how we perceive and connect to landscapes, "but we live in a world of place names populated by colonizers who are dominating cultural aspects."

Toastie, B. High Country News, 1 May, 2022, "How place names impact the way we see landscape" Copyright © High Country News. 

In this chapter, “What Do Indigenous Knowledge Do For Indigenous Peoples?” written by Kyle Whyte, he explains how Indigenous knowledge can guide scientific research and inform the organization of scientific studies on sustainability. Indigenous people can determine how Indigenous knowledge should be defined and how it should be shared, and explain the significance of exchanging knowledge. If scientists were to engage with Indigenous peoples, they would need to learn about Indigenous governance values to engage in appropriate forms of knowledge exchange. Communities and outside researchers can collaborate to develop future climate change scenarios, as diverse knowledge is required. However, there are concerns about the value exchange with Indigenous knowledge systems. To be respectful, scientists would need to ensure that Indigenous people have time to strengthen their internal knowledge systems, thereby protecting sacred knowledge from public use, and influence the design of scientific research to make it understandable within Indigenous knowledge frameworks. It has value for Indigenous people because it can allow communities to plan for the future and for climate change.

Whyte, Kyle. What Do Indigenous Knowledges Do for Indigenous Peoples?, SSRN, S.l., 2017. 

This article, written by Samuel Gilbert, explains how certain ancient practices could mitigate the effects of global warming. Since the world has been experiencing ecological changes, the wildlife population has decreased by 69%, primarily due to rapid industrialization and changing temperatures. 2023 was recorded as the hottest year, but ancient Indigenous innovations have been honoring "practices that work with the natural world's rhythm." One of the nine practices from the article that responds to climate change is "Resilient Seeds". 75% of global crop diversity has been lost in the past century, and agriculture has become increasingly vulnerable to climate change, threatening food security. This global issue has been affecting many Indigenous communities, including the Pueblo of Acoma in New Mexico, which is home to 23 federally recognized tribes. But Aaron Lowden is a seed keeper and traditional farmer from Acoma Pueblo who successfully returned dozens of varieties of traditional arid-adapted seeds, such as the Acoma blue corn. Lowden challenged the issues happening in his community and built a biodiversity that responded to climate change. Not only did he restore the health of traditional crop seeds, but he also restored the sovereignty to the Acoma people.  

Gilbert, Samuel. “Nine Practices from Native American Culture That Could Help the Environment.” The Washington Post, www.washingtonpost.com/climate-environment/2024/04/22/native-american-practices-combat-climate-change/. Accessed 11 Jan. 2026.

This article, written by Matt McFarland, emphasizes how the new initiative will benefit local communities, people, and the Amazon. On November 17, 2025, in Belen, Brazil, the government and many contributors and partners expanded their commitment to conserving the Amazon. The ARPA (Amazon Region Protected Areas) program is the world's largest tropical forest conservation initiative. It has been improving management in 120 Brazilian protected areas, avoiding 104 million tons of carbon dioxide emissions. Since then, the program has been creating and adding millions of protected areas within its focus, improving biodiversity conservation, and reducing deforestation. In this critical global ecosystem, ARPA commits to long-term community-led conservation and sustainable development to help ensure that the Amazon thrives for many generations. Through these initiatives, it demonstrates the possibilities of Amazon conservation when government, communities, and partners unite in a shared effort. Despite these issues, ARPA aims to protect the Amazon and the people living within these areas, who are affected by deforestation, by ensuring sustainable livelihoods and strong environmental stewardship through the development of protected areas. 

McFarland, Matt. “Brazil Announces Expanded Communities to Community-Led Construction in the Amazon.” © 2025 World Wildlife Fund.org. 18 November 2025. https://www.worldwildlife.org/news/press-releases/brazil-announces-expanded-commitment-to-community-led-conservation-in-the-amazon/ 

This article, written by many scientists, focuses on the impacts of climate change on the livelihoods of communities across the African continent. It is estimated that about 370 million Indigenous people have been negatively impacted by the frequent intensities of extreme weather events such as droughts, floods, storms, cyclones, and heat waves. Though climate change affects all areas of the world, it is mostly hitting poorer countries, especially those with lower-carbon lifestyles. Five African Indigenous communities facing climate change are Afar, Borana, Endorois, Fulani, and Hadza. All five communities are facing increases in droughts, floods, crop failures, and low water levels that are resulting in losses of livestock. But Endorois have fully lost their livestock and their community due to displacement. Hadza are facing land loss and food shortages, and Borana have lost rangeland areas. To address these issues, all Indigenous communities have developed climate change adaptation mechanisms drawing on their local Indigenous knowledge. In solution, Afar now have temporary migration, relocating into range fields, and breeding more Indigenous cattle. Borana are inserting livestock diversification and mobility, doing off-farming activities. Endorois are encouraged to use more Indigenous crops, mixed cropping, and rainwater harvesting to respond to the droughts. The Fulani community is also using livestock diversification to improve private rangeland. Lastly, the Hadza, due to losing their land, have shifted to camping. Despite the African Indigenous communities' encounters and harsh experiences, they are continuing to fight against climate change, and their communities have never been stronger. 

Filho Leal Walter, Matandirotya R. Newton, Lutz M. Johnnes, Alemu Abate Esubalew, Brearley Q. Francis, Baidoo Ago Anastasia, Kateka Adolphine, Ogendi M. George, Adane Berne Girma, Emiru Nega, Mbih Achia Richard. “Impacts of Climate Change to African indigenous communities and examples of adaptation responses.” Nat Commun 12, 6224. 28 October 2021. https://doi.org/10.1038/s41467-021-26540-0