 Hi everyone. Welcome to Pass Forward Online 2020. My name is Priya Chhaya and I am the Associate Director for Online Content here at the National Trust for Historic Preservation. And you are in Increasing Awareness, Indigenous History and Historic Preservation. Before we get started, I have a few housekeeping notes. Thanks, Chris. So I'm not going to read everything on the slide, but I'm going to pull out some specific details. The session is being recorded. Please abide by the conference code of conduct during the conference sections. I'll drop the link in the chat if you haven't had a chance to read that yet. All participants will be muted during the presentation. But if you have a question, we do have the chat function enabled for questions or comments and I'll be available off-camera to help answer some of those if I can. Or I will send you to the place where you can find the answer. And also you can find help to a whole host of questions in the FAQ section on the website or use the attendee customer service room through your Socio app, which is accessible, like I said, in the virtual platform schedule. And finally, for accessibility purposes, closed captioning is available for all of the Zoom meetings. You just have to enable it yourself in your, using your audio settings. And with that, I'm going to hand it over to Ned Blackhawk, who will introduce the session for today. Thank you, Priya. And welcome to our session Increasing Awareness, Indigenous History, and Historic Preservation. My name is Ned Blackhawk. I'm a professor of history and American Studies at Yale University, where I run a whole range of Native American Studies themed kind of programming that highlights our campus's particular strengths as well as interests in Native American historic awareness and preservation concerns. And I think you'll find throughout our five presentations this morning, a series of overlapping questions and strategies that many of us have answered or have been trying to answer regarding the National Trust's concerns about telling the full American story, building stronger communities, investing in preservation's future, and even saving certain historic sites. We don't have a lot of time, so I'm going to just begin by sharing some of the work that I've been doing on campus here that highlights the forms of awareness that we've been building on campus related to Native American issues and studies. I hope everyone can see this well, but this is a little PowerPoint that I made this morning that kind of highlights some of the kind of recent activities that our community has been engaged in. The first slide is from a recent, for example, Yale University Art Gallery show that opened last fall. It seems like much longer ago than it was, but I think on November 1st of 2019, the Yale University Art Gallery, one of the world's great university and psychopedic art museums, held its first Native American art show. And we had a group of students curating and exhibiting a series of both exhibitions as well as panel presentations, as well as a publication with this theme and title Place Nations Generations Beings that celebrates 200 years of indigenous art here on campus. I don't have a great amount of time to really highlight some of the kind of particulars within it, but just generally to say that this exhibition was a strategy that our campus used to highlight some of the ongoing or long-standing issues and sets of relationships, sometimes painful, sometimes violent, sometimes supportive, that our 300-plus-year-old institution has maintained with Native Nations both on, within the Northeast and as well as across North America. Coincidentally, this was also the time the Yale Repertory Theatre hosted its first full-scale production written by a Native American playwright. We had the East Coast premiere of an amazingly successful and well-written kind of drama by Mary Catherine Nagel, who's a Cherokee playwright, that opened on campus right across the street from our University Art Gallery. That was another strategy we used to kind of highlight the long-standing kind of presence of Native Americans in the history of American kind of theater and drama and to kind of counteract a lot of simplistic narratives that people often hold. This play, for those of you who are interested, it takes place simultaneously in the 1620s and in the late, in the aftermath of Dutch settlement in the 1620s and in contemporary 21st century America, and highlights the kind of long-standing issues around dispossession and land loss that Delaware and Lenape Indians have kind of confronted both in the historic or colonial period and in contemporary Oklahoma society. It was widely well-regarded and it was again a part of our attempts on campus to raise awareness of the history of America's kind of multicultural past. So we're working to increase awareness here through a large sets of activities in the performing arts in the indigenous arts, contemporary arts world that we that was at the center of our art show. We even staged a kind of night at the museum kind of event where we reserved the opening gallery space and served contemporary Native American cuisine from the northeast catered by a Wampanoag caterer. And these were all kind of parts of our own kind of campus's efforts to kind of reconcile what has often been a kind of missing element within our campus community. We all work often in institutions that celebrate American multiculturalism, but often don't do sufficient justice or even have a sufficient awareness of the indigenous history of some of our own campuses and or institutions. And I think that will be one of the themes that links several of our presentations together. Now I am a historian by training and vocation. So a lot of my interest in some of these subjects stem from kind of earlier periods of American history. And this is really not none of these efforts are something that I was, you know, centrally involved, but you know, I helped support him in many ways. But I've often kind of worked with the sets of campus community members, particularly students who kind of uncovered and, you know, taken deep passion and interest in certain things. And I thought I just kind of close my kind of introductory kind of remarks about some of the efforts that we're doing here with this kind of remarkable moment in our kind of campus's recent past in early 2019. We hosted a delegation of Indian peoples from largely the state of Wisconsin, but many from across the region as well, who are all descendants from or are members of the Brother Town Indian Nation of Wisconsin, but and or descendant from a Brotherton Indian community members. And we came together around this object here, this kind of seemingly a mundane or kind of uncommon production entitled Indian melodies. And it was a the first known of scored musical composition ever written by a Native American and Euro, Euro American musical notation. And it kind of highlights the kind of living relationship, the kind of ongoing kind of collaborations that many of us are trying to build both with within our own institutions, but also across Native North America. And we basically performed or had performed this musical composition for the first time in over a century, and it's kind of intended shape note musical form. And we the university website, university campus news ran a ran a video about it. And we probably don't have time to to view it, but it's here linked on this Vimeo, if people really wanted to kind of kind of see the kind of coming together, literally of indigenous community members from across North America, who have a kind of investment in kind of understanding and reengaging the kind of archival or the cultural productions of their ancestors written around this in this case, Brotherton Indian melody performed or written in the mid 19th century, performed for the first time in its kind of shape note form. Two years ago here on campus, that's highlighted in the website that I began the presentation with this Yale group for the study of Native America. Hopefully, this is kind of some introductions to some of the work that's happening here on campus. I look forward to hearing from my colleagues. And we'll turn it over now to Aaron. Sorry. Hey, can you stop stop screen share? Well, how to try to hypey? Aaron Bird Bear got any guiding? I just said, nice to be here. And my name is Aaron Bird Bear. In the Ho-Chunk language, the people of the sacred voice, whose ancestral lands the University of Wisconsin Madison occupies. And as I'm a member of the Mandan Hidatsa in the Ricora Nation. My mother's a member of the Navajo Nation. I'm a guest here in the Western Great Lakes. And I'm the inaugural tribal relations director for the University of Wisconsin Madison. There are about 20 tribal relations directors at various universities across the United States. It's an emerging area of higher education. As people think about the knowledge systems of an indigenous knowledge that's around here, that can help us benefit to understand the world and the challenges we're all facing collectively together. So here's a map of the Western Great Lakes, and there's a red circle. The circle is around Dejope, which was in my title, T-E-E-J-O-P, Dejope, which is Ho-Chunk language for four lakes. We can see those four lakes in a circle kind of in the lower center of the map in the treaty and ancestral lands of the Ho-Chunk nation. So we kind of see the treaty sessions, the violence back land sessions of the Western Great Lakes of the Ho-Chunk, the Minami, the Ojibwe, the Dakota, the Sakama Squawki and Potawatomi. And then we can see the contemporary reservation spaces and the lighter colors on this map. But this reminds us that everywhere we go on Turtle Island in this wonderful continent of ours is somebody's indigenous home. And it's always important to acknowledge that in someone. I remind us that, you know, settler colonialism, I mean, the goal is replacement. That is the goal. Colonialism is kind of extraction of resources and kind of for capitalistic gains. But settler colonialism is just about replacement. And the great seal of the territory of Wisconsin shows us a graphic novel of settler colonialism action. We have the actual kind of schematic of replacement. We have European Americans or Europeans entering from the right side of the seal, which would be kind of the east. And we have like a Ho-Chunk figure kind of carrying a bow with a fair feather on the shores of the lake, about to be deported in looks like a steamship of some sort. And we have the terraforming of Wisconsin. So I just remind us that when it comes to preservation, you know, often we're focusing on European American or European social and intellectual achievement. At the cost or expense of kind of obscuring the indigenous native any space. And that's just a function of settler colonialism itself. And we see the origins of Wisconsin with its motto, civilization succeeds barbarism is the kind of motto of the state of Wisconsin. And so it kind of reminds us of why we don't understand that indigenous people sometimes is that the settler colonial education model is designed to obscure indigenous and it's very successful. Just reminder, you know, 50 years gets us to the National Register of Historic Places. But 50 years is less than half of 1% of the time of human occupation of where I live in Dejo. So 1848 forward is a co-creation of this University of Wisconsin, Madison with statehood. And that's literally the last 1.4% of the human story of our space. So 98.6% of the human story of where our university is located is in the language other than English, it's going to be in indigenous languages and French languages. It's just going to be a very different connection of understanding around us. To give you a sense of the specialness of this location that I'm in, you'll find a link. And I'm sure someone can mute. There we go. Thank you. So if you're unfamiliar with the Western Great Lakes, we have this incredible vast linear conical and effigy mountain society that creates these massive monuments over the Earth. So Madison and its greater environment should be United Nations Educational Scientific Cultural Organization World Heritage Site, a UNESCO World Heritage Site, because we've got these massive monuments that are burial sites for people beginning about 3000 years ago and lasting to 700 years ago. So in the snow figure, you can see the legs and tails of the double-tailed water spirit, which is right next to one of our buildings called Agriculture Hall. In the lower left, some leaves have been raked off of a goose effigy mound, which is near our kind of western side of campus. And the upper right shows those two figures, a bird figure and a double-tailed water spirit that's built into one of our residence halls. And it's kind of referencing the Bent Wing Goose within the lower right-hound map where it's the signature kind of cultural expression of the four-lake system where you'll only find these massive Bent Wing Geese built in the landscape here beginning about 1500 years ago. So extraordinarily special space. And if we looked at Wisconsin, the red circles are always going to show our location on the map, the university or the town I'm living in. We can see the entirety of south-central Wisconsin is this massive cultural expression of linear conical and effigy mounds. So the darker the gray section on the map, the more of these cultural objects you will find. And Madison has over 1200 of these cultural objects on the map on the right. So it's all these little dots that are these clusters of these massive kind of constructions on the earth. Remembering or celebrating important people in those people's lives and their society. So just an incredibly special place. We should be United Nations Education and Scientific Cultural Organization World Heritage Site because of the incredible unique cultural expression here that is so vast and so massive and so special. Here's a picture of the Isthmus in Madison, Wisconsin. So the Isthmus is a stretch of land between two lakes. And this is a drawing from 1836, an impressionistic drawing of what you would have found on the Isthmus in 1836 in our town, the downtown Madison. The lower left-hand corner is a high hill where a capital would have been located. The Isthmus kind of runs northeast, southwest between these two lakes. And it just shows all the incredible human development in this space. So this is a very special space. And then we're likely the most archeological rich campus of any in the United States. And we can see the incredible archeological sites of our campus shoreline. So when it comes to preservation, for us, we're really speaking about this kind of habitation and burial sites that are all over our campus property. We have these extant effigy mound sites on campus that we need to take care of. And it's just a really special process for institution. So that's where the intersection really worked for us as an institution is the learning goals we have for our new students. So we've articulated 10 essential learning outcomes for our first year students, four broad learning outcomes for the American Association of Colleges and Universities, kind of essential learning outcomes for undergraduates and education. And we just can see very clearly the importance of helping people see different perspectives. They've learned about different cultures. And so we built day joke residence hall. We asked the Ho-Chunk nation to name the hall. They named it day joke after the village they used to have on the thismas. And we can see you can't always see it from the picture, but the building itself is shaped like a gigantic bird. So it's meant to reference the effigy mound landscape around us. And there are interpretive parts within the building to help us learn more. In 2016, we started inviting indigenous speakers to the freshman convocation, kind of acknowledging the space. And in the words of the kind of indigenous leaders of this space. And so it's just a really important steps for us in terms of understanding what we need to preserve or understanding the landscape underneath us, because settler colonialism has been so effective in obscuring the very specialness of the space that goes back 12,000 years on our campus. And then lastly, we were accelerating our teaching and learning about indigenous peoples of this space and understanding the 12,000 year specialness of our campus. And we started the R shared future effort on our campus, incentivizing faculty schools, departments, colleges to submit grants to teach about this space, incorporating indigenous worldview into that teaching. So the R shared future effort, started with a heritage marker, kind of acknowledging the contested colonization of this space and the incredible resilience and agency of the Ho Chiang nation to remain in the space, despite six military campaigns and 40 years of failed ethnic cleansing against them. And so we're telling that story in this marker. But the marker travels around campuses, different schools and colleges hosted to teach us about this space. So I think our most effective ways have been thinking about learning goals for students, thinking about the mission of our institution and thinking about how the indigeneity of our campus can leverage learning can enhance learning in some way and meet the learning goals we have for students. So that's just what I wanted to share today, just about how we're approaching at the University of Wisconsin. And I'll turn it over to my colleague, I believe Rebecca Comfort, who's works for the Wisconsin Historical Society here in Manus. Yes, I mean, Boojoo, Rebecca Comfort, Indigenikov, Unabey Indian Community in Dojba. So hello, good morning or afternoon. Everyone's depending on where you are tuning in from. My name is Rebecca Comfort, and I am the inaugural American Indian Nations liaison with the Wisconsin Historical Society. Previously, I've worked actually with Erin for quite a long time that goes back to my time in undergrad, and I'm professionally in the School of Education, UW-Madison, as the former American Indian Curriculum Services consultant. That job and very much kind of tied to what I do now is teaching and reminding my colleagues and hear how we think about and understand and construct meaning and what the inclusion or lack thereof really tells us about our values and notions of power and place that we tend to reinforce that we're fundamentally kind of set up in in the framing and nation building of our country. As an indigenous person of the Western Great Lakes, I'd mentioned that I'm also an enrolled member of the Unabey Indian Community based out of the Upper Peninsula of Michigan, although I'm a lifelong resident of Wisconsin. The colonial veneer that Erin was really alluding to and discussing in his presentation about how we think of the scope of history and place. Through indigenous people, we look at narratives that go back 12,000 plus years compared to the visual cues that we see all across our landscape that really only show and tell the story of the very, very last, I believe it's 1.4% of our human history in this place. So today, you know, when I'm thinking about what historic preservation means, how it is intimately related and tied to settler colonialism, the continuation of it, even if it is not as obvious and apparent in some people's minds or in the ways that we orient ourselves. But how fundamentally important it is to understand the vehicles that cultural institutions act as and the work that they carry out, whether it is through storytelling in museums and exhibitions, curation and display and reinforcement of what we value in terms of importance to our identity and how we share out these notions, you know, not just with ourselves and with each other, but also to visitors of these places, right, to people who perhaps are coming here and thinking, you know, what is the identity of this place, of the community, of the people and how are we reinforcing it or otherwise. In particular, something that the Wisconsin Historical Society, a branch that we encompass in our work would be the State Historic Preservation Office, you know, and every state has a shippo. However, you know, usually the shippo and perhaps the state archaeologists is located as well as some of these other fundamental services that come along with states, but perhaps are, you know, not together under one roof. We have a really interesting, I think, and robust opportunity through the work that the Wisconsin Historical Society does in shippo to look at historic preservation, national register nominations. You know, we assist a lot of organizations and institutions that are looking to apply for national recognition and listing on the National Register of Historic Places. And one of the interesting projects that have has been going on for about the last five years or so, perhaps a little bit longer, is thinking about how we can take the principles and very narrowly defined five categories that we are listing national register nominations and places under and adapt that and expand that so that it can perhaps apply to non-Western views of importance of place and space and how we connect meaning and then signify the value of these things, in particular, via the Menominee Nation, which is one of the 12 American Indian nations of Wisconsin, has been working with us for the last five plus years on building a nomination that acknowledges the origin story, the place of the Menominee Nation creation, which takes place on the boundaries of the Menominee River, up on the Wisconsin and Upper Peninsula border. It's a particularly challenging process, as I'm sure that, you know, anyone either from our offices at the Historical Society, as well as the Menominee Nation and archaeologists that they are working with can tell you what we really, you know, discovered in this process has revealed is how narrow the scope of recognition or willingness by our process that we go through for the national registered nomination, how those five categories really are narrow and somewhat limiting when we are looking at, you know, symbolizing and ensuring that we can capture the importance that is imbued, not in the physical manifestation of, you know, a structure or a building, but of the collective impact and importance of a place where that value and notion of identity and importance is so paramount, but it lives within our cultural, our cultural viewpoints and how we are socialized, where these two things are not necessarily matching up. So, you know, I think about expanding the shared story that we really do have to tell, you know, in this place that we now collectively refer to as the United States fairly recently, then we need to also be asking ourselves, what are the ways that we are defining and reinforcing value, importance and inclusion or the ability to include fundamentally things that challenge these very, kind of, you know, narrowly defined categorical visualization and conceptualizing what importance means and how we can continue to kind of mend that divide and heal the trauma that has, you know, really profoundly impacted Indigenous people and continues to today. So I would like to kind of leave it at that and just be here as, you know, want a resource to kind of expand on the narrative and the dialogue that that requires all of us to collectively have in our spaces and be mindful of, you know, self-aware and mindful of how, you know, we are thinking about and rethinking how we construct meaning and how we can kind of shift towards a more inclusive picture and approach to, you know, how we collectively shape and share our national identity and that narrative of others. So now I believe I am turning it over to Brian. Good morning, Kuala Tsehopa. My name is Brian Vio and I am the governor at the Pueblo of Acoma tribe in New Mexico. Acoma Pueblo is located about 60 miles west of Albuquerque. And this homeland is quite special to us, not only our place here in Acoma, but the broader landscape that our ancestors occupied for and migrated on for, for, you know, throughout history. I'm going to talk a little bit about the work that we've been involved in here in Acoma. Prior to my appointment as governor of the Pueblo, I was the director of the Indian Arts Research Center at the School for Advanced Research in Santa Fe. Prior to that, I did a lot of work in historic preservation, focus on repatriation of ancestors and their associated funerary materials as well as cultural patrimony. And so this has been a long journey for my Pueblo, for tribes in general throughout the country. And, you know, there might some of you might be familiar with the federal law, the Native American Graves Protection and Repatriation Act of 1990. And we have a history, a recent history of involvement of implementing that law and really trying to understand the intent and the mechanics of of then how all of that plays out. And it's been a very, very much a challenge. But we are very much engaged in this process here at the Pueblo in 1990, when the law was passed and shortly thereafter, I had been appointed to serve as a tribal official at that time and as a lieutenant governor. And it was really my first introduction to these federal processes around the protection of cultural resources, but also to this concept of repatriation. And I served a third three-year term as a tribal official. And following that appointment, I had the opportunity to work as the tribe's first director of historic preservation. So my first conference, actually a National Trust Conference was in 1997 when it took place in Santa Fe. And at that time, I was serving as a director of historic preservation. And so some of the things that are critical and that are still happening, you know, for Acoma, this happened in the late 1990s. But we have some tribes today who are really just now, you know, setting the foundation for this type of work and engagement with folks like the National Trust and the National Park Service and other federal agencies and state agencies, but also this now incredible network of preservationists that exist throughout the country and the world. So it's great to see that development However, what I will say is that in doing, setting these things up, these Western models of and tweaking them to fit our needs, it is a challenge because for many of us, let's take repatriation for concern, for example, many of us don't have processes for the reburial of ancestors. A lot of us don't have established processes for, you know, conducting consultation around these issues because the information is so sensitive. And a lot of times that information is kept within and not necessarily shared with folks outside of our tribes. And so it takes a lot of, not only the critical thought, but also the attention to the internal sensitivities around culture and traditions and history and access to the traditional knowledge and access to the resources within. And what I'm talking about here are the cultural leaders, the elders and others who are keepers and protectors of this knowledge. So, you know, you have to, we've had to break the mold and we've had to patch it up even in some respects in order to do this work from this concept of Western, you know, preservation. So, you know, today the people of Acoma, you know, remains at the forefront on issues around protection of cultural landscapes, the protection of sacred sites, the repatriation, continued repatriation of ancestors and their associated materials. But we're also very much engaged with a network of federal partners and private partners and tribes to have an impact on the development of new policy. New policy to protect cultural landscapes and sacred sites, but also new policy that protects cultural patrimony. Some of you might be familiar with the repatriation or return of a sacred shield that was up for auction in the Eve auction house in Paris. And Acoma, this was an Acoma ceremonial shield. And it took some time for the people of Acoma to really figure out a process here. And there were many different ways that this was approached. In the end, it involved the federal government who we insisted be a partner in this process and who, you know, we're grateful that, who stepped up and who assisted us with ultimately reclaiming that ceremonial shield. But it was a process and we learned a tremendous amount from that experience. And many tribes throughout the country and indigenous peoples throughout the world are having these similar types of experiences. But in the process of these, you know, going through these actions and investing time and tremendous amount of resources to get this work done, and while we might experience these successes, it's clear that there's still a tremendous amount of work to be done. There's still a tremendous amount of education that needs to happen within mainstream society, especially when we consider some of the folks who have presented before me have laid out some really important facts and situations that we have in this country and abroad. But when we're still facing those issues around, you know, the racial tensions, the lack of inclusion and equity and justice for all, you know, those things play out in this, when we attempt to do this work. And it's unfortunate, but I think, you know, in the, in our recent history, we're seeing some movement. And I want to say that, you know, Akama has also had a long time relationship with the National Trust for Historic Preservation since the late 1990s. And so we've engaged with the trust on a number of things and projects and initiatives here in the Southwest and projects here at the Pueblo. But one of the things that I'm really excited about and hope to be more involved in is, you know, as the trust is reevaluating and rethinking the ways in which it engages with Native America and other indigenous peoples, I hope to see some development here where this is concerned. I think that this time, and certainly this very challenging time that we are all experiencing, certainly is raising a few more red flags for all of us. And I hope leading us down the same path of, you know, coming together and work to work together and to make a commitment to better improve systems and policy, but also to generate and foster a much greater understanding of the issues facing Native America, but also the ways in which then we can partner and collaborate to help, you know, shift a paradigm and a narrative that is oftentimes either erroneous or based on a Western way of thinking about history and preservation, but one that transitions to something that is truly based in indigenous knowledge and indigenous understandings and the cultural values that really guide our own way of thinking about preservation. You know, I was trying to think earlier about, and I've done, had this thought process before, is there a word in our language in the Acoma language for preservation? And there really is not. There are other concepts that we use like Bahru'utra'ni, which is to protect and or some to care for something. And so, you know, we need to be thinking about these indigenous concepts as well as we think about our work ahead in shifting these narratives and paradigms and policy, but also ensuring that we all have our place at the table. So there's a tremendous amount of work that needs to be done. Acoma remains very committed to this process. We are currently working to save places like Chaco Canyon, which is an ancestral homeland for us. The many other locations within the Four Corners region of the country, including Bears Ears, and we're making some good headway, but more work lies ahead for all of us. So I just wanted to share a little bit about all of this and I'm looking forward to participating in the remainder of this year's conference. It's a challenging time for us and I hope that all of you and your families are safe and in good health. Thank you. Why Hascoa Cus, Iskwis Lori Arnold, Kinson Ikes, Calville Confederated Tribes. I am the next panelist today. Lynn Lent, thank you to everyone, all of my colleagues on this session and I've learned an enormous amount. I am the director of Native American Studies and an associate professor of history at Gonzaga University. I think some of what I will discuss will resonate more closely with Ned's introduction to the session. Gonzaga University is a private university. It's a Jesuit institution. So we do not have the, I think the critical mass of people that state institutions do, but the success of Native American Studies at Gonzaga is built on regional partnerships with institutions across the Columbia Plateau, the Indigenous Plateau is what I call it. And so I'm gonna speak a little bit today about ways that Gonzaga through Native American Studies engages with our local communities and our local partners. Gonzaga's aim through Native American Studies is to indigenize all of our spaces at Gonzaga. And that includes the way that our students work on their assignments, the ways that they learn to reframe their perspectives from the inside out. And the ways that they understand Spokane in particular, but the Plateau as an Indigenous space. It was and remains the Indigenous Columbia Plateau. And I'm gonna show you a couple of maps to orient you. So when I speak about the Indigenous Plateau, this is what I mean. These are some of the tribal groups. When I say Seneixt, we are also called the Lakes Band. We are, our ancestral territories go way up here into the Arrow Lakes. We are now part of the Colville Confederated Tribes in Washington States. However, Seneixt people are in the process of seeking recognition and restoration of ancestral rights in Canada. And our case was heard before the Canadian Supreme Court on October 8th. We await a decision about that. All of the lower cases in Canada have returned in Seneixt favor. So part of what I'll address today is interpreting our territories in two nations, in two nation states. So we interpret in the United States, but then we also interpret up here in Canada in what is currently Canada, what is currently British Columbia. And so when I say me, I'm speaking as a Seneixt person, I'm not speaking as a representative of the Colville Confederated Tribes. So I'll spend a couple of minutes on that, but I wanted to begin today since language preservation is so integral to all of the work that nations and tribes are doing as part of their cultural restoration. I wanted to share one of the publications from our region. This comes from the Matilla Tribe. It's published by the Tomas Glitt Cultural Institute in Pendleton, Oregon. They are not forgotten. You can find this, I'm sure you can find it through the Tomas Glitt website. I'm sure you can also find it through other book dealers. So this is the Hapsham Place Names Atlas. They worked with tribal elders and language and knowledge holders to create these to identify and interpret these place names in, excuse me, in Sehapshan dialects using Sehapshan languages for the place names. And that, as we know, centering those places from indigenous perspectives is the only way to really learn about them. Calling a place, you know, in our region, for example, Mount Adams doesn't say anything about what the Yakamas know about Mount Adams. It just says that some guy named Adams is associated with it for some reason. So the Umatillas published this, they are not forgotten place names document. The Cobble Tribes also has a place name document that is available on the Cobble Tribes website. And you can see it here. It's a large PDF file that it is publicly available. And at Gonzaga, we use this, we use these documents to learn place, region, people and histories. And so these are a very important part of our regional partnerships and our external engagement with the ancestral peoples and the contemporary peoples of our place. And these regional partnerships are really developing all the way down from here. So here is, Spokane is right down here. And then our partnerships span from Castlegar and Nelson, British Columbia all the way down into Oregon. And those institutions are Selkirk College in Nelson, EC, the Northwest Museum of Arts and Culture in Spokane, the High Desert Museum in Bend, Oregon and colleges and universities throughout the region. And so Native American Studies at Gonzaga builds from indigenous knowledge of place and personhood. And then we focus that out, we push that out as much as we can through student assignments, through student work, whether it's interpreting art or other histories, we don't just reside as much as possible, we try not to only reside within the university space. And this is significant, of course, because it helps students understand something outside themselves and learn to engage with the peoples around them. So I'll also share, I just have a minute left here. So I'm also going to share this image of the sharpening stone, which is very important to Northern Plateau people. The sharpening stone is currently located near Kettle Falls, Washington. Grand Coulee Dam submerged Kettle Falls when the water from Grand Coulee Dam flooded the Columbia River. And so this stone actually used to be located lower than it is, but cobalt people moved it to high ground so that we could still access it and so we could still rely on it. And this was in 1940. So the cobalt people had the vision that this stone was representative of millennia of hunters and fishers coming to sharpen their blades on the stone and use that stone as a point of cultural connection, as well as a utility, as a utilitarian item. And so relocated it so that it would be above the flooded waters. And now it resides here and it's still a touchstone, a literal touchstone for us. And so this is a photo of the way that it looks and then here is this piece that was interpreted from the Washington historical marker about it which shows more of an outdated, sort of approach to interpretation. So we use these contrasts between the more outdated interpretation and then the focus on the tribal narrative as a way to engage with students about place and about homelands here on the plateau. And so I'm just gonna leave you with this image and let that speak for itself. I see that Rebecca is commenting on Amy Lone Tree's work, not just on decolonizing archaeology but decolonizing museums. We also use that, we draw on that and rely on an enormous amount in the New American Studies program. So I'm gonna turn it over back over to Ned and he's gonna wrap this up. Thank you very much, one limit. Thank you, Laurie, Rebecca, Erin and Brian for what was a wonderfully informative, if somewhat brief session together. I'm sorry we don't have time for questions from the audience, but it seems like there's been a very productive chat going on and there's plenty more resources. I think each of us left our kind of collective audience with the resources to draw upon. Feel free to reach out to some of the session organizers. Many of us are also able in various capacities to respond to correspondence. And I wish everyone a very successful conference in the days ahead. It's been a wonderful honor to be part of this process so far and I look forward to attending one of these association meetings in person someday as I'm sure everyone else does as well. I'll just, yeah, I'll just, hi everyone, this is Priya Chai again, just gonna say, join us for the LGBTQIA session in about 10 minutes. And thank you for joining us. Have a great day and welcome to Pass Forward.