![]() There are certain things that developed independently, springing up all over the world around the same time: tools like the bow and arrow, mortar and pestle, but also stick and poke tattoos. ![]() Her work flies in the face of the belief that Native customs faded out after centuries of brutality inflicted upon the community by the European colonizers who came here and the government they eventually put in place. The people she passes this knowledge on to breathe new life into it and demonstrate that those communities Indigenous to what is now the United States have a history and culture that is very much alive and thriving today. Traditional Native tattooing is another brick in the foundation of preserving these practices. She also oversees the royal members of the tribe, including helping the Mashantucket Pequot princess with ceremonies and other duties. Today, she is a cultural instructor for the Mashantucket Pequot Tribal Nation, further spreading knowledge of these ancient customs, focusing on songs, dances, crafts, and making tribal regalia. Early on in her career, Helme worked as a Native American cultural interpreter and curator at Plimoth Patuxet Museums in Plymouth, Massachusetts. As she grew older, the importance of preserving these centuries-old customs and educating other Indigenous Americans about them became more than a passion - it is what drives her. ![]() The cultural traditions of her tribal community were a key part of her upbringing, during which she attended powwows, ceremonies, and other social events. The Pipil demonstrated their independence from the Mixtec and Aztec empires through writing by using a distinctive style to record sovereign political and financial affairs, an example of the Mesoamerican emphasis on authority-the ability to inscribe and draw upon and mobilize relevance and meaning-as the foundation for creating and maintaining a lettered polity.Helme is a member of the Mashpee Wampanoag Tribe, living in New Bedford, Massachusetts, on the land of her ancestors. Three writing genres are identifiable, and the content of these writings has an unusual emphasis on ways to represent money and counts of commodities, particularly cacao. The manuscript of Recordación Florida contains images that were never published, erasures, and marginalia. In the process of re-presentation, these remnants underwent alterations due to clerical errors, interpretive errors, and errors arising from a mixing or blending of texts. The sole evidence for preconquest writing in this region was presented in the seventeenth century by Don Francisco Antonio de Fuentes y Guzmán through his drawings and descriptions in the chronicle Recordación Florida. This article explores how Pipil writing compares to better-known Central Mexican pictorial manuscripts. The Cuna Nahuat has had a positive effect on recovering the community’s indigenous identity, a sine qua non for language revitalization. They serve as linguistic models for the children of the Cuna Nahuat who are to become the relief generation of Nahuat speakers. Despite their lack of formal education, through training and hard work, they have become teachers and have gained the respect of the community. Illiteracy is the norm for indigenous men and women in this community and elsewhere in El Salvador. These Pipil women grew up in a social exclusion system that prevented them from going to school. They are known as nanzin tamatxtiani or mother-teachers. The Cuna Nahuat is run by Pipil woman from the community who have been trained as teachers by Universidad Don Bosco. The discussion focuses on the Cuna Nahuat, an early immersion program for Pipil children ages three to five that functions since 2010 in the village of Santo Domingo de Guzmán, in the province of Sonsonate, El Salvador, the last stronghold of Nahuat speakers. The process is based on a five-component revitalization model developed by the author. This chapter describes the ongoing revitalization process of the Pipil/Nahuat language of El Salvador, an endangered language with less the 200 elder speakers and with no intergenerational transmission.
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