 You could hear them coming. So the guy that was on watch would say, here they come, and in this place, rock, bite, bite, that's what he says. So the salmon has a powerful life. Because look how far they can swim. They come clear up here from the ocean. They always like to go back where they started as eggs. They go the same place. It's just a natural thing. And they do that because they want to come up and feed the people. Yakhmatsky, Shiavskopa. Good morning. Anishwasa sawipam. Chalpoha lakni, They Are Not Forgotten, is a Sahaptan place named Atlas of the Kayus, Umatilla, and Walla Walla. It is the name of our project. And it encapsulates land tenure as an expression of sovereignty. Using 643 data entries on bodies of waters, places, and trails using 70 plus maps. Intimate knowledge of our land and all that abides there is evidence of our ancient relationship to our aboriginal territory. It is a reflection of our continuity and our ownership. Reapplying indigenous place names to official maps using intergovernmental processes at the state and federal level is a formal reassertion of our sovereignty and of our culture. Information contained in both the book and the living database arms individual tribal citizens to live according to our traditional laws and practices so that collectively we could be better stewards with this as a field guide. One of our elders told us that the maman, the biscuit root, was leaving because our people no longer gather it as we had no access to the high places where it grows. We were locked out. Then our cultural resources protection program gained access to Tulekatsit, that which sits on top, a high place where a wind farm was proposed. When our people gained access to dig roots there, our harvest protocols began reinvigorating this first food and repropagating the species. Reinstituting the use of names, the use of places, languages, and our myth stories that are embedded in this data helps revitalize what was once common cultural knowledge so it may continue into the future with more than just a few carrying this information. In our case, we instigated collaboration with multiple units of our tribal government with the museum as a research institute, bringing together the expertise of language elders from our community, expertise of returning scholars or their data, information technology, including GIS, our language program, and our cultural resource protection program. Our history of loss is not unique. Neither is this achievement. Other nations can do it. Start where you are, use what you have, do what you can. Our first step began with repatriation of ethnographic knowledge, collections of field notes from those who have studied our people, what exists from explorers' notes, Hudson's Bay and church records, our Indian Claims Commission documents, evidentiary material from lawsuits, and living informants and scholars. Then we reconnected the data with a new generation of indigenous scholars, some of whom are also elders. With continued review, more knowledge came from collaboration. From whatever beginning can be created, the project unfolds and grows from the momentum and the value of the work itself. Speak our languages. The Earth hears us. When we name the land and all the living things, we honor creation and our ancient places of origin. We honor all those who came before. Similarly, in this manner, we remember all that is good. And now, with this body of work that we have brought forth, we are demonstrating our commitment to thus defend the basic foundations of life. Because we recognize everything exists in its mutually interdependent relationship. We who are the first peoples of this Earth know this to be true as a natural law, that when the Earth naturally regenerates itself, we too regenerate. So all of you who are here this day, let it be that you join with us, with one heart and one mind. To meet with us, we must conclude. Remember the Earth always. We honor all of creation. Most of all, speak your language. That's all. Thank you.