In the article , "Sharing one skin, " by Jeanette Armstrong is about the four selves of the okanagan people. The first self being the physical self. “The body is Earth itself”.The second self being the Emotional Self. The Emotional Self is what connects to other parts of larger selfs. The third self is the thinking intellectual self, the spark that ignites. This means that other capacities we engage in when we take action are directed by sparks of memory once it is ignited. The fourth self is the spiritual self. The spiritual self is the hardest to translate. This self requires a great quietness before our other parts can become conscious of it and the other capacities fuse together and subside in order to activate it.

Memories and stories are connected to our land as described by. B. Toastie in the article, “how place names impact the way we see landscapes”. Toastie explains how memories and stories are connected through land. “It’s always sad when places are destroyed like for a dam or a railroad track or what have you. Also, how it’s good to share with non-natives about the learnings of the places. These places' names have changed due to many reasons because nowadays people go back in time and look at the history and what they think is actually true about the land or what happened there but we will forever always know the truth behind the land because we were here first. 

This article was about a Cochiti boy who grew up with nothing but the traditional language and ceremonies. He was very close to his grandma. She taught him the roles and ways of being a young man who was a part of the community. He was at the age where he had to go to school, it was very hard for him because he was so used to the traditional ways and doings. It was hard, especially when he had to go to the BIA boarding school because he missed his family and community and traditional ceremonies that he grew up with. The purpose of the boarding school was to get rid of the culture, but he did not let that get in the way because when he got home, he just had to familiarize himself with the traditional ways that he grew up with because when he came back from school he went straight back to the old times.

"What does acknowledging the past and embracing the future look like?" In this Article It talks about how an Indian boarding school became a thing, who attended the schools, what the purpose of it was and where they were located and when it took place, and why? The purpose of Indian boarding schools was to erase and get rid of the culture and linguistics. They were far from many of the pueblos, tribes and nations forcing children to leave all cultural ties at home including language and traditional practices. The boarding schools were either run by the federal government or U.S. churches using federal money. Many people now are trying to heal by acknowledging the past and embracing the future. 

The document provides historical context on the 1680 Pueblo Revolt against the Spanish colonization of New Mexico. It explains how the Spanish presence in the region dated back to 1598 when Juan de Oñate led an expedition to claim the land for Spain and the Catholic Church. The Spanish justified their colonization as a mission to "civilize" the native Pueblo people and convert them to Catholicism, viewing the indigenous population as inferior. However, the Pueblo faced oppression, exploitation, and the suppression of their religious practices under Spanish rule. Over time, the accumulated burdens and abuses became unbearable for the Pueblo, leading to the coordinated uprising and violent expulsion of the Spanish in 1680, which was the first and only successful rebellion of Native Americans against European colonial rule during that period.

This article about,  "Indian Removal Act of 1830" was a controversial policy that pressured Native American tribes to relocate from their ancestral lands in the eastern United States to territories west of the Mississippi River. Many argued that this was necessary to prevent problems between the white settler population and the Native Americans, and this would help preserve Native American culture and heritage. However, many argued that the policy violated previous treaties and was essentially an excuse to take Native land for white settlement. The policy led to the forced relocation of tens of thousands of Native Americans, with many dying along the way in events like the "Trail of Tears." The debate over the Indian Removal Act highlighted broader tensions over federalism and the rights of states versus the federal government.

In the article, “Remember, Reclaim, Restore: A Post-Pademic Pedaology of Indigenous Love in Early Childhood Education” by Trisha Moquino is about early childhood education. KCLC is a Montessori school. After covid-19 the people of the Cochiti pueblo Realized how important their culture, language, and traditions were. The article talks about the system that they use which is remembering, reclaiming and restoring. They said this system helped the students understand how to remember, reclaim and restore the culture and language. They reclaim the history of the pueblo people as a legacy of resistance, resilience, and for their future generations. “The work that KCLC does is not new, it is something that we are inventing. It is a place of reclaiming what was already ours.” (In Moquino).Their Keres language encompasses and integrates all these areas and beyond. 

In the article, “We don’t want to lose our language” by Kalle Benallie is about the Walatowa early childhood Learning Center and what the purpose of the facility is. Their unique and valuable community based education incorporates the communities vibrant traditional calendar. They incorporate their traditions through art, music, dances, learning through movement, games, and exploration of the community and nature through science and math. They had many advantages over ECLC, “Especially to expose the children to this day and hopefully they’ll remember the occasion, and I’m grateful for the governor to have supported us all throughout the years and having our building built.”(In Benallie). They also received funding to help with the building of the facility. This building was a good outcome for them because they have a beautiful classroom and supplies to get the education they need. 

The "Cherokee Preservation Foundation" website, developed by the Cherokee programming staff, focuses on the efforts of the Eastern Band of Cherokee Indians to preserve and revitalize their language. One key section of the site is dedicated to the Cherokee language, detailing the initiatives in place to safeguard it for future generations. Among these efforts is a comprehensive 10-year plan aimed at revitalizing the language, which is currently spoken fluently by only around 460 individuals, most of whom are over the age of 50. Over the past decade, significant progress has been made with the support of the Kituwah Preservation and Education Program, including the introduction of community-based learning classes through the Museum of the Cherokee Indians. However, the website also highlights the considerable challenges involved in this complex endeavor, such as the need for age-appropriate learning materials and the difficulty in finding and training fluent Cherokee speakers to teach, especially for adult learners. These efforts, many of which are being undertaken for the first time, reflect the community’s determination to preserve their language and culture.

In the article, "Thousands once spoke his language in the amazon. Now, he's the only one" by ? is about a man who has the weight of the world on him because he is the only one in his community that can speak the language. An unexpected burden, human history can be traced through the spread of the language. English, once a small language spoken in southern Britain, is now the mother tongue of hundreds of millions across the world." But now the entire fate of the tausurio people now lies on its last speaker, a person who never expected such a burden and has spent much of his life overwhelmed by it." (In Casey ) Since he had no one to conversate with he could keep the language alive. It was a race against time and against his memory. Which fails him after not having no one to talk to for so long. Once he is dead the language is dead. 

In the article, "In New Zealand, 'Hello' has Become 'Kia Ora.' Will That Save the Māori Language?" by Amy Gunia is about the revitalization process of the māori language. Him Yean tried hiding his identity almost his whole like. But once covid hit they used this as an oppurtunity to help build the langugae. They used online māori language books to help them build a connection with the māori history. The New Zealand government has pledged to ensure 1 million residents are able to speak basic māori by 2024. They are trying to bring back the language from the brink. "That's what i want to do, I want to be able to carry that tradition on." (In Gunia)