We’ve found a pattern of reckless and careless treatment of 100% of those stolen artifacts.
The Alameda Museum has roughly 186 Native American Artifacts. All of those artifacts were found in connection with Native American Graves, except for 2.
So, we can’t say ALL of the artifacts are grave goods. But we can say:
99.93% of Alameda Museum’s Indigenous Artifacts are Stolen Burial Goods from Native American Graves all over the place we now call “Alameda.”
Shellmounds are cemeteries, ancient structures, sacred sites, historical resources, and ancient structures built by the first inhabitants of this area, Ohlone people.
Shellmounds are made rows of burials stacked vertically and alternately; covered with the shell-laden soil found along the San Francisco Bay Region’s shorelines.
There were several excavations of the shellmounds of Alameda.
Artifacts saved from excavations attended by professional and amateur anthropologists/archeologists were donated to both the Alameda Library, and the U.C. Berkeley Museum. [Some artifacts were notably kept by a City Engineer by the name of I.N. Chapman.]
Alameda Free Library existed long before the historical Alameda Historical Society, or the Alameda Museum were ever founded.
The Two Alameda Historical Societies
To be clear about the two Alameda Historical Societies: one of these societies existed in the early 1900’s, and is mentioned in newspaper articles, as being interested in the early Alameda Free Library’s “Museum” in the Carnegie Library.
The second iteration of the Alameda Historical Society started in the 1940’s, and was instrumental in moving the Museum from the basement of the Alameda Free Library, into the old Alameda High School Auto Shop in the 1980’s. And then, into the storefront of the Masonic Building, on Alameda Avenue–where it remains [“lies in state”?] today.
Transfer of Artifacts & Records from Alameda Free Library to Alameda Museum
All of these artifacts taken from the mounds were transferred from the Alameda Library to the Alameda Museum when the Museum moved into the old Alameda High School Auto Shop.
Those artifacts weren’t the only things transferred to the Alameda Museum.
At it’s inception, the Alameda Museum was designated as the Official City Repository for City Records, and the Records of the City of Alameda’s Departments, including (but not limited to,) Alameda’s Fire and Police Departments.
Out of the approximately 186 Ohlone Artifacts in the possession of Alameda Museum, only two of them are unrelated to Native American Graves.
The other 184 artifacts are directly attributed to the shellmounds of Alameda.
What’s more: the Alameda Museum’s pattern of wanton “inattention”, and reckless disregard for these burial goods are clearly stated in the museum’s own records:
History:
Stone mortar and pestle found in one of Alameda’s mounds. The information on the pestle can be connected to a donation documented in the museum records: Subject: One Indian Mortar and Pestle. Date received: April 1954. Unfortunately, as a result of earlier inattention there is no further description, and as a result of later inattention during moves and minor catastrophes, it is not certain the mortar and pestles are together anymore, and the connection has been lost. Part of a collection of objects found in the largest Shellmound, also known as Sather’s Mound in Alameda, or smaller mounds. The excavations at Sather’s Mound were carried out in 1908 by Captain Clark, an amateur anthropologist. The items were donated to the Alameda Free Library, and passed on to the museum when the museum moved to a separate location. Date: April 1954 Mortar Acquired from: unknown Date: before 1991
Condition:
Notes: 6/30/2020 MvL: The label has suffered water damage when a pipe in the museum burst. Any accession numbering of the mortars and pestles was lost and has been redone.
The above excerpt of an artifact’s description establishes the Alameda Museum’s pattern of careless disregard, and reckless neglect of Native American artifacts.
Grave goods belong in graves; not museums.
Mismanagement of Ohlone Artifacts by Alameda Museum:
Misidentified the tribe associated with these stolen Ohlone artifacts;
Mixed up mortars and pestles, (among other things) so they no longer match;
Lost records and identifying information about the stolen burial goods;
Carelessly and recklessly stored, handled, and moved Ohlone grave goods.
This mismanagement, and noncompliance with their Service Provider Agreement with the City of Alameda; with the standards and practice of commensurate professionals and institutions engaged in the conservation and preservation of historical records and artifacts; and the Native American Graves Protection and Repatriation Act (NAGPRA); has resulted in damage to these priceless, irreplacable artifacts, which the Alameda Museum possesses without permission, or right of ownership.
This evidence of unreported and unclaimed, loss/damage to Ohlone grave goods; and the established pattern of careless and reckless neglect of Ohlone artifacts…
Should be reason enough for the Alameda Museum to concede it cannot adequately care for any of the 186 Ohlone artifacts it possesses; and return them to the Muwekma Ohlone Tribe of the San Francisco Bay Area in the most expeditious way possible.
On Monday, September 4, 2023, the City of Alameda’s five-year agreement with the Alameda Museum to provide archival storage expired.
According to the agreement, the Alameda Museum, as an Independent Contractor, would provide the following:
Be open to the public for free at least 15 hours a week.
Be open for free group tours, especially for education based groups.
Store historical records of the city and provide archival preservation.
Dedicate 25% of warehouse to archival storage.
Dedicate an additional 25% of warehouse to the City’s historical exhibits, including documents and photo archives from the Library, City records, Police and Fire Departments, Alameda Recreation and Park Department, and other City records.
Assist with providing archive digital photos and text for City historical interpretive signage as requested.
The agreement made it clear the Alameda Museum is a Service Provider; and not a Civil Servant.
The agreement also provided a standard of care:
Provider agrees to perform all services hereunder in a manner commensurate with the prevailing standards of like professionals or service providers… all services shall be performed by qualified and experienced personnel[.]
Service Provider Agreement Between the City of Alameda and the Alameda Museum executed 09/05/2018
In the Recitals, the Agreement states that the Alameda Museum “possesses the skill, experience, ability, background, volunteer and staff time, and knowledge to provide the services described in this agreement on the terms and conditions described herein.”
But, even when this was signed, in 2018, the Alameda Museum didn’t possess any of the skill, experience, ability or background to perform these services.
George Gunn wasn’t qualified to preserve historical documents; and he didn’t.
George Gunn was an architect; not a serious records preservationist, or an archivist. Sure, he was able to inventory houses outside of the museum. But he never inventoried or organized the inside of museum in any useful or practical way–and this is a truth uncovered by what was supposed to be a routine records request that started almost four years ago.
Before 2019, the Alameda Museum had never bothered to organize the catalogue by Keyword, or Date.
Museum staff had simply redirected visitors to the Alameda Free Library, hoping the Library would do the Museum’s heavy lifting for them; instead of providing access to the relevant materials the Library actually transferred to the Museum.
This is why it always feels like a run-around.
Because the Alameda Museum always tries to redirect you to Alameda Free Library, even if the Library referred you to the Museum.
But this story lead straight to the Alameda Museum from the beginning; and I was not going to be redirected. I had the receipts.
I was following up on a number of items referenced in historical newspapers as donated to the Alameda Library; so I knew those items were in the possession of the Alameda Museum because of the transfer.
Of course the Museum didn’t know what I was talking about at first, and forced me to show them my sources to validate my inquiry.
Despite inheriting such a well organized, and cross-referenced volume of data and objects from the library, the Alameda Museum still managed to index it in a way that made it impossible to search the historical City Records, and City Exhibits. This was the second major hurdle.
When George Gunn finally left, the shadow of his leadership still remained.
The Museum Warehouse was not indexed. And, despite the efforts of the Museum’s volunteers, many of Alameda Museum’s holdings that were indexed, were indexed incorrectly.
This isn’t just proof Alameda Museum wasn’t in compliance with their contract; these circumstances underscore the need for the Archives to be maintained and preserved by a qualified Archival Preservation specialist.
Identification, dating, authentication and assignment of keywords of Alameda Museum’s artifacts needs to be performed by qualified persons. Data Entry and Cross-Referencing of existing card catalogs needs to be performed accurately, and with care.
And this is not to mention the financial and existential challenges George Gunn left Alameda Museum Board Members to deal with in his wake.
None of this is an excuse for the fact the Board Members didn’t do anything to encourage Gunn to provide the services or fire him. Point of fact: Gunn was constantly co-signed; his seat was never contested.
George Gunn, for his part, was belligerent in his noncompliance and perceived omnipotence [read: hubris].
George Gunn thought he would always be able to “survive” his critics… But he resigned in 2021, two years before the Museum’s contract expired.
While people like Dennis Evanosky [sorry, Dennis] and Woody Minor lauded Gunn’s “accomplishments”: Gunn’s only listed accomplishments reflected his own personal interests–outside of the museum–and unintentionally highlighted that Gunn’s notable achievements did not confer a public benefit.
Coincidentally, Dennis Evanosky was a signator to the Agreement with the City of Alameda, as the President of the Alameda Museum Board of Directors.
Museum Lacks Skilled Staff or Volunteers to Provide Preservation Services
Even if the Alameda Museum has been able to stay open for the 15 hours required of it for some of 5 years of this agreement, the Museum certainly does not have the volunteer or staff time to provide the archival services necessary to manage and preserve Alameda City Records.
This is because the Alameda Museum lacks any staff or volunteer hours to do the work that piled up during George Gunn’s tenor.
The Alameda Museum openly admits this:
They lack trained staff, they’re volunteer run.
They don’t have enough staff or volunteer hours to provide access to the Archives.
Board members are largely only scheduled for 2 hours a week.
The Alameda City Records are invaluable, priceless materials the City pays to be conserved in a warehouse suited for archival preservation.
Charging for Admission & Tours At Meyer House could Violate Agreement
Meyers House required $5 cash only admission fee.
The Service Provider Agreement specifically states the Museum must be open to the public (for no admission fee) for at least 15 hours per week.
Is the Meyer House exempt from the Agreement for some reason?
If so, the Meyer House and Garden hours of operations should not count towards to the total amount of time the Alameda Museum is open to the public.
Which would bring the Alameda Museum’s total time “Open To The Public” to only 7.5 hours–exactly half of the 15 hours the museum is required to be open for.
Museum Does Not Have Important Documents Regarding Transfer of Artifacts From Alameda Library
To be honest, my research request has less to do with the Alameda Museum, than with the Official City Repository they are paid to manage.
For context, my research request with the Alameda Museum started on November 24, 2019. And I was looking for archival materials like Newspapers of Records, Archival Photographs and Documents from the Library, City Records from the Council and other Departments and City Offices, as well as objects, artifacts, and other things donated to the Alameda Free Library’s Museum — all materials that were transferred to the Alameda Museum for safe keep, per the Service Provider Agreement between the Alameda Museum and the City of Alameda.
The first hurdle was the Museum’s lack of useful, practical, or accessible index/catalog.
Today, Valerie Turpen claims the Museum’s holdings have been catalogued and can now be searched by keyword — which was impossible before. But this doesn’t mean that my records request has been satisfied, or that I am any closer to reviewing the historical documents I request nearly four years ago.
Part of the reason is because some records are missing.
For instance, it appears that all records of the donation of Ohlone Artifacts to the Alameda Library are missing. There is no record of when the artifacts were donated, or by who. Every artifact in the “Native American Collection” seems to bear the same boiler-plate language:
Part of a collection of objects found in the largest Shellmound, also known as Sather’s Mound in Alameda, or smaller mounds. The excavations at Sather’s Mound were carried out in 1908 by Captain Clark, an amateur anthropologist. The items were donated to the Alameda Free Library, and passed on to the museum when the museum moved to a separate location.
Alameda Museum, “Native American Artifacts” as of May 31, 2022
The images above are a small selection of the Ohlone Artifacts stolen from the Alameda Shellmound and put on display as “Miwok” artifacts until I called the Museum out for their inaccuracies in 2019.
As you can tell from the object description quoted above: the exact provenance is impossible to tell because of Alameda Museum’s failure to accurately identify these stolen burial goods, and preserve integral paperwork related to their “donation”.
The plain and obvious disregard for indigenous objects and history stands in sharp contrast to the careful cataloguing and indexing of the white, Victorian-era artifacts proudly displayed and advertised by the Alameda Museum.
And it begs the question: How can the Museum have spent so much time cataloguing all of the objects owned by white Alamedans, from artwork to silverware to shoes, to the smallest, most inconsequential objects… but completely neglect the provenance, identification, and indexing of the most historically important objects in the entire Alameda Museum: proof of what life was like for the First Alamedans.
These artifacts were celebrated and popular during the early 1900’s. Several lectures were given on the Alameda Shellmounds, which featured artifacts now in the possession of the Alameda Museum.
Is this indicative of how other collections in the Alameda Museum are being mismanaged, improperly attributed, and haphazardly stored?
What other “city exhibits” are being neglected and what other records have been lost by the Alameda Museum?
When’s the last time the Museum even took inventory of their holdings? Seems like the answer is never, if their holdings weren’t even catalogued in 2019.
How could the Alameda Museum have let these conditions persist for so many decades?
Has the City ever inspected it’s own Archives for Compliance with the Service Provider Agreement?
All signs point to, “No”.
Maybe it’s time for the City of Alameda to take a better look at how the Alameda Museum has mismanaged the City Archives;
And either take serious steps to provide required access to those Archives at the Alameda Museum;
Or put out a Request for Proposals from qualified records storage and preservation companies.
May 1, 2023, Elizabeth Hoover issues a statement admitting that she used her non-existent Mohawk and Mi’kmaq ancestry to get to where she is today… But it was her “experience and expertise” which helped her become a professor–not the fact that she gained said experience an expertise from impersonating an indigenous person.
The statement wasn’t an apology. It was an announcement. Hoover ended it with: “I will accept with humility and understanding the decisions of people who do not think I belong in certain spaces.”
But she never actually stepped down, or stopped selling her books.
Hoover stood by her initial claims she was misled by a blind belief in family lore. She admitted to changing the subject, or accusing her interrogators of being envious, jealous, or interfering with her assumed identity as a Mohawk and Mi’kmaq woman, whenever anyone tried to ask her the hard questions about her family history, tribal enrollment status, or her ancestry.
In spite of all this: Elizabeth Hoover is currently a professor at U.C. Berkeley; a position she admitted using fraud to attain:
Identifying as a Native person gave me access to spaces and resources that I would not have otherwise, resources that were intended for students of color. Before taking part in programs or funding opportunitiesthat were identity-related or geared towards under-represented people I should have ensured that I was claimed in return by the communities I was claiming. By avoiding this inquiry, I have received academic fellowships, opportunities, and material benefits that I may not have received had I not been perceived as a Native scholar.
Elizabeth Hoover Admission of Fraud, May 1, 2023
Elizabeth Hoover denies that her untrue statements and absolute impersonation of an indigenous person did not help her attain her current position. But she doesn’t seem to understand that she totally admitted to benefitting from her own fraud. And she continues to benefit from the apathy of U.C. Berkeley.
Her flimsy reasoning is that she wasn’t hired during U.C. Berkeley’s First Peoples hiring blitz…. So, her employment must be because of all of the experience and expertise she gained… while impersonating an indigenous person.
This is all despite the fact Hoover outlined how she benefitted from identifying as a person with Mohawk and Mi’kmaq ancestry:
Access to spaces and resources
Participating in Programs
Funding
Academic fellowships
Material benefits
Elizabeth Hoover admitted to abusing identity-based resources intended for people of color, and under-represented people–and, securing those resources with a false identity.
Elizabeth Hoover knew how claiming Indigenous ancestry worked. She’s worked with many tribes before. She had that special access as an indigenous person.
What’s really surprising was her access to the benefits and resources which usually require more specific information–like an enrollment number–which Elizabeth Hoover did not actually have.
Elizabeth Hoover actively evaded these question, and, managed to escape uncomfortable conversations at all costs.
This episode totally exposes the flaws in academia, and in the movement; and shows you yet another example of a non-indigenous person gaming the system. These deficiencies are commonly overlooked because “not every tribe is federally recognized”, and unrecognized tribes exist. [They actually do, like Kutzadika’a.]
Members of legitimate unrecognized tribes can still establish their Indian Ancestry.
These things: the opportunities, monetary rewards and other material benefits. Are the product of a long series of fraudulent transactions; which lead to the accrual of the Experience and Expertise Elizabeth Hoover attributes to her hiring as a professor.
It’s amazing how much cognitive dissonance Elizabeth Hoover has regarding the fact that she used a false identity to get to where she is.
Elizabeth Hoover can admit to doing all these things. But she somehow does not make the connection between (a) the fact that she should not be in the position she is today, and (b) the fact she’s in a place she doesn’t belong.
That’s why she needs to resign: because she’s not supposed to be there.
It’s bad enough @UC Berkeley won’t give back the stolen ancestors, or the huge swath of stolen land they received through land grants. But letting a professor continue to teach after she’s been wearing brown face for her entire life is also not cool.
A lot of people are going to say it’s not her fault that she believed her family rumors/fantasies of Mohawk and Mi’kmaq ancestry. But it is.
If you claim Indigenous/First Nations/Native American/American Indian ancestry, you should be able to prove it by knowing who your nearest full-blooded relative is.
If your family lore is true, this should be relatively easy to do. This is what the “Indian Rolls” are for, the Indian Censuses, and other documentation the Federal Government maintains to track our downfall. [Good luck with that, Uncle Sam.]
Claiming indigenous ancestry when you have none is akin to stolen valor. Our ancestors literally fought and died so we could be here. We are the survivors of countless atrocities, attempted genocide, family massacres, sterilization campaigns, boarding schools, and more.
Claiming indigenous ancestry when you have none is not only offending, but it’s illegal when you sell books, give speeches, interviews, paid appearances, and gain other benefits by claiming a heritage that you have no right to.
Where’s the line? UC Berkeley needs to show some integrity.
You can tell them, too. Here’s a list of people you can contact:
ESPM Dept. Chair Michael Mascarenhas: (510) 643-3788 Chancellor Carol Christ: (510) 642-7464 Exec. Vice Chancellor Ben Hermalin: (510) 642-1961 Equity & Inclusion Dania Matos: (510) 642-7294 Office of the Chancellor Khira Griscavage: (510) 643-8880