“Pueblo of Isleta Flag.” Infobase, Facts On File. American Indian History, online.infobase.com/Auth/Index?aid=18626&itemid=WE43&iid=244849. Accessed 24 Sept. 2024.

In the article, ¨Sharing One Skin¨ by Jeanetter Armstrong, she states her tradition and culture, the Okanagan community and how she explains the four selves of Okanagan people. She observes the differences between the Okanagan views and practices. She talks about how the language is important, they think of their language as the language of the land. ¨We say that we as people stay connected to each other, our land, and all things by our hearts.¨ 

In this story it's about a kid, Suina from Cochiti Pueblo. He lived with his grandmother and was taught the ways of his tradition and culture. He and his grandma knew he would grow up and attain the status of a man in the village and take on the responsibilities. He thinks he's gonna go down a different path once he starts going to school. At the age of six is when he attends a school in Cochiti and it's a whole new experience for him. The teacher wasn't native and was mean. As he got older he attended BIA and that was a whole new experience being away from home and not really seeing his family, ¨Adjusting to leaving home and the village was tough enough. It seemed the older I got, the further I got from they ways I was so much part of.¨

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Memories and stories are connected to our land as described by B. Toastie in the article, ¨How place names impact the way we see landscape.¨ This article talks about how the lands and sacred lands are connected to stories and the memories. It says that the landscape has names and the stories behind it and how it defines the way we connect to the landscapes. It's a tragic loss when we lose that land. ¨It always becomes so sad when those places are destroyed, like for a dam or a rail road.¨ It also talks about sacred sites and how it holds a mythical layer of significance.

This article relates to my topic of tradition and culture preservation. It all starts when the Cherokee Nation's principal chief, Joe Bryd, found a seat on a shuttle going to Tulsa Airport and heard the Cherokee Youth Choir singing in his endangered native tongue on the radio. This is where the article states that there are only 2,000 native speakers and the majority of them are 50 and older, and the youngest is 35 so that means language is at potential extinction when the older members die. But according to the Cultural Preservation Act was signed in 1991 which they had founded an immersion school called Tsalagi Tsunadeloquasdi in 2001 in Tahlequah with only 26 students but today it has increased to nearly 100 K-6 grade students and it is the first Ooklahoma public school for the Cherokee language immersion.

2This article I focused on two main subjects which is Cultural and Community Revitalization, Traditiona Language Development. With Cultural/Community Revitalization it had talked about a lot of interseting key points about it but what stood out was that this phrase is recognized as having different levels of meaning depending on thr person or community. "It is really important for us to look into our history and to envision how this would have naturally evolved into today's society" In Traditional Language Development it had stated that this topic, that once a language had been replaced the culture itself will become exceedingly difficult.

Cultural Appropriation can happen between us as Native Americans but it can also happen in other countris such as Mexico. Mexico's culture is a rich and diverse and its cultural heritage is appropriated by people from outside of their country. For example, people from outside their country can just eaily take Indigenous designs from them without giving any credit to the original creator. An understanding of cultural appropriation would refer to the adoption or the use of material iteams from one culture by members of another culture or community. It can also be disrespectful.