I conceive of culture as the community-specific ways in which members of a population behave and do things, as well as how they interact with each other and relate to their natural ecology. A culture consists of several technologies, not all physical, which include language, religion, healing practices, cuisine, and music, among many, many more that are usually identified as cultural domains. Thus, loss of a language is just loss of a cultural domain but not of the whole culture itself. I dispute claims that a language stores cultural knowledge, though it presents culture-specific ways in which chunks of information are packaged. A language may survive the death of experts in some domains but it will not preserve their knowledge; this must be recorded in a text or discourse and knowledge of the language helps decode it. Relevant to this chapter is also the fact that cultures are not static and have changed numerous times, some while in contact with others. This is how, for instance, Christianity and Islam have spread around the world. In the case of Christianity, the message has been translated in languages other than Aramaic and Ancient Greek. In addition, colonial languages have typically indigenized through adaptations to new natural and social ecologies. Indigenous populations have been victimized more by dispossession from their lands than by language shift. Many non-heritage fluent speakers of English in North America who are quite competent at their jobs or highly qualified for them are still discriminated against. So, the current culture-focused discourse on LEL needs revisiting.