Thank you for all of your support. For coming to our events, playing with the maps on our website, volunteering for the Acorn Harvest, and for checking out our printed maps and other merch.
I am writing to you now because I want you to know that your support is appreciated, and that it has had an impact on our mission, to educate the community about local Native history through maps, advocacy, and experiential learning opportunities. Your support is helping to reopen Indigenous foodways, a tangible benefit made possible by your participation and generosity.
The journey over the past year has been exciting, humbling, and rewarding. We have made so much progress! And one of the most exciting places we’ve made progress is in the way we leach acorns at scale.
Meeting the Challenge
We faced the existential challenges presented by pollution, climate change, loss of native wildlands and animals, and a lack of fresh, free flowing water. If the traditional way of leaching acorns is using a basket in a river or stream: how can we do that when all of our water has been polluted, and diverted into culverts? The answer was to build our own river.
Proof of Concept
The first Acorn Leaching Machine was cobbled together with plastic never-used trash cans fitted with PVC piping. It connected a DIY water filtration system with hand packed filter cartridges, an elaborate acorn tray setup, and a well pump. I hand-sewed the muslin acorn sacks. The first machine ran too hot, and wasn’t terribly food safe. But it was a proof of concept; a successful first generation.
From Prototype to Food-Safe Design
The second machine, the most current design, features some very significant upgrades.
Stainless steel, weld-less design
Food grade, with as little plastic as possible
Completely new cooling system
Upgraded to full-scale, food-safe, whole-house filtration system (multi-stage)
Housed on a mobile platform for presentations at schools and libraries
A Tangible Tribal Benefit
When complete, the flour produced by this system will go on offer to the Muwekma Ohlone Tribe of the San Francisco Bay Area (and to the wider Indigenous community) as a tangible tribal benefit to the first people of this place. For free. It will feed ceremonies, meals, and gatherings, and it will travel to classrooms, libraries, and community spaces as a mobile teaching tool. Together, we are restoring a foodway that has not existed in over three centuries, and showing that food is medicine; traditional food is medicine.
Now, we are poised to leach acorns at scale. To produce consistent, safe, traditional food. Without compromise. Your impact will be more tangible than you could ever imagine.
The Final Push
Every contribution, every hour volunteered, and every conversation shared has led to this moment. Reopening Indigenous foodways isn’t symbolic–it’s real work with tangible results. The Acorn Leaching Machine is more than equipment; it is a living example of innovation and restoration working together. It shows what can happen when we adapt ancestral knowledge to meet the challenges created by colonization and environmental change.
We’ve already come this far with community effort, a partial grant from the Alameda Public Art Commission, and your continued support. Now, we’re preparing to complete the machine, to upgrade the last of its fittings and mount it securely to the moving platform that will carry it into classrooms, libraries, and public spaces across the region.
This is the final push. Every donation, no matter the size, brings us closer to completion.
Make Your Impact Visible
For gifts of $75 or more, your name will be etched directly onto the stainless steel Acorn Leaching Machine, a visible acknowledgment of the community who helped make this restoration possible. Each name will stand for someone who chose to take action and help reopen Indigenous foodways in a tangible way.
Your continued support is helping to decolonize our diet, rebuild the relationship between people and the land, and remind our communities that food is medicine, and traditional food is medicine. This is what it means to turn gratitude into action.
With gratitude,
Gabriel Duncan Founder, Alameda Native History Project
Ohlone people buried their loved ones in mounds long before any of us ever came here.
They’re called shellmounds.
The “Ancient Indian Burial Mounds” of Ohlone people–ancestors of the present-day Muwekma Ohlone Tribe of the San Francisco Bay Area.
They were built long before any of this was here.
Long before some old dead white dudes squatted on what was then a peninsula. Before it got dredged into an Island and eventually called “Alameda.”
Long before this place was called la Bolsa de Encinal to Mexicans, land grant parcels on the extension of former Mission Lands that stretched north from San Jose de Guadalupe, to the Carquinez Strait.
Long before Ohlone were called Costanoan, when Portola came through in who-cares-when. Before the missions were founded in 1776[–which is the same time a meddlesome group of colonists declared their independence from England on the East Coast of this continent.]
Even longer before: when this area was just a valley with a little river in it…..
THIS PLACE HAS BEEN OHLONE TERRITORY SINCE TIME IMMEMORIAL
10,000+ years of habitation meant those shellmounds were real, and big.
There were thousands of shellmounds all over the San Francisco Bay Area. Some of the biggest recorded shellmounds were in Emeryville.
At least 4 shellmounds were right here, in Alameda.
And while many may not exist above ground.
Ohlone Ancestors still lie in wait below.
To be discovered during foundation upgrades, trenching, and in-ground pool installations.
The Shellmounds of Alameda
I grew up in a pre-victorian house on Court Street, about a block away from my grandparent’s house, which was firmly on the edge of the Mound Street Shellmound, around Santa Clara and Mound Street.
Being an Indian kid, adopted out of his tribe from birth, raised on an island that’s just as well known for its racism as it is the former naval air station, things were tough. And, I’ll be honest, I only ever wanted to go home.
So, maybe it was my spirit calling that influenced what I saw as a child. Because my white adopted parents’ money paid for all the psychological and physical testing that proved I wasn’t suffering from some psychosis or more serious condition. [Laying down in a dark room with electrodes attached to my head was an interesting experience.]
I never really got a lot of peace in that house when I was alone. From an early age, I learned not to go too far into the basement by myself. Not necessarily because it was dangerous; but because other things lived there.
The House on Court Street
The Bad Dream Light
Before my sister came to live with us, (she’s adopted, too; and came home in 1989,) I slept in the room which would become hers.
It was a small, narrow room, with popcorn ceiling, and walls; with access to the attic through a panel in the ceiling of the closet.
Next to the was an old “ancient” light fixture which had probably been there since the house was electrified. [It was also moved from the corner of Benton & Santa Clara to the place on the 1300 block of Court Street where this all occurs.]
My dad remembers that I called that the “Bad Dream Light”. He doesn’t remember why specifically. But, he told me, when it came time to pick which room I would sleep in once my sister arrived, I picked the room at the front of the house–not the one with the light.
This is only a footnote about myself that was told to me. And it shrouds the next story in even more mystery because it makes me wonder if it came from the attic.
Ruby In the Attic
My earliest memory of something being a little off seems somewhat inconsequential. It’s more of a passing note.
But, at some point, I remember finding some jewelry in my mom’s jewelry box and somehow knowing that it was the kind of jewelry that Ruby used to wear.
I never met someone named Ruby; and I have no idea how I could know that. But I remember telling my dad that Ruby was the woman who lived in the attic.
Of course, nobody could live in the attic; it was just a crawl space.
This whole thing was forgotten until many years later, into my adulthood, when I remembered this, and asked my Dad who Ruby was. [In fact, I asked both my parents, and my birth mother.]
It turns out: Ruby is the name of my father’s great aunt.
The Procession in the Hallway
I don’t like talking about this. Because, out of all my experiences, this is the one that legitimately makes me seem crazy. Despite the confidence of having had a total psychological and physical work up, and knowing this wasn’t the product of some kind of illness: it’s still something that bothers me to this day.
Have you ever had a light shined in your eyes that you could see even after you closed them? Like a silvery, shadowy afterimage burned into your retinas? Some people call them “eidetic images”, mental images with unusual vividness–an exceptional ability that only children between 6 and 12 are able to possess.
Now, imagine you’re a 6 year old who can’t sleep; so you went into the living room, and are watching late-night/early-morning television on the big recliner in front of the T.V.
At some point, you become aware of something moving out of the corner of your eye. So you look. And what you see is the outline, a silvery shadowy outline of a person. And it’s walking down the hallway.
You watch, as it walks down the hallway, behind the living room wall…. And then appears in the other living room entryway, at the same pace, in the same manner. Just minding its own business.
It can’t be real. Because it looks just like the afterimage of a bright light shined in your face. And you know no one’s there, because it’s too late, it’s night time, and there’s no one there.
But it is.
Except, it’s not minding its business. It has noticed you. So it’s stopped, and turned to face you directly, staring back. With no face, no details, just this weird shadowy figure.
You will the thing to go away, to leave you alone. But it does not disappear when you close your eyes and open them again. It turns back and walks down the hall on its own time.
In the beginning it was just one figure watching me from the hallway. Then it was two or three.
If I kept my eyes on the TV and pretended like I didn’t notice them, they would keep going, only occasionally stopping to look at me.
It terrified me to see them. But my room was also terrifying on its own, too. Sometimes the bed would move, vibrate, or I would … feel like there was something waiting to pour forth from my closet the whole time.
But it wasn’t as simple as just ignoring them.
They never came into the living room. Never approached me. Never made a sound.
But there were so many that the hallway seemed crowded.
Something changed that made it stop. I can’t remember what.
But it’s worth noting that from the time I was born and lived in that house, the neighboring block, the former site of Lincoln School, had been razed and was being developed into the south-west inspired houses that sit there now. [From 1986 to 1991 at least.]
Considering how many burials are still being unearthed in 2025: Who knows how many burials were hiding just below the surface of the former high school grounds.
Is it possible that I saw Ohlone ancestors wandering through my house, searching for their way back home? Or were they the figment of an overactive imagination?
The Basement Double
Because the house had been moved from its original lot at Benton Street and Santa Clara Avenue, it never had a real foundation. At some point, my dad had paid for a foundation to be built underneath the half that held our bedrooms, but the rest of the “foundation” was a collection of 4×4 posts sitting on piles of bricks.
This meant the “basement”–the ground floor of the house–was mostly dirt, covered by plywood.
The basement was always spooky. Not because it was dark, or dangerous. But because I could tell something else lived there. And that I was an interloper. It’s a feeling that never left me, no matter how well let, or how cozy it ever became.
When it was still mostly unfinished, the two most recognizable rooms were the laundry room, and the workshop. Early on, my dad spent a lot of time in both. Mostly doing laundry, and sometimes tinkering in the workshop. If he couldn’t be found upstairs, he was downstairs doing either.
To get to the “basement”, you would go out a side door in the back of the house, and walk down a staircase that wrapped around to the exterior door–which was padlocked shut when no one was in there.
Usually, I could be left to my own devices. I would entertain myself or play games, read books. But at this point in the day, I got bored and went looking for my dad.
I checked the bedrooms, the kitchen, and the bathroom. No one was around. So, I figured he was probably downstairs.
When I poked my head out of the side door, I saw the back of him turn the corner at the bottom landing.
I shouted, “Dad!”
And jumped down the stars a landing at a time. Reaching the bottom and turning just in time to see him disappear into the basement.
At this point I’m thinking he’s playing a game. So I rushed into the basement calling out for him.
But the basement was dark. There was no sign my dad was down there. The washing machine wasn’t running. There were no lights on anywhere, not in the workshop. Not in the garage.
I realized very quickly that I was alone.
That, maybe, this was a trap.
And with these realizations, things started to feel like they were closing in on me. I felt exposed. Viscerally. Almost … in danger.
Even though I knew I should probably run, I felt frozen.
It wasn’t until I heard the toilet flush upstairs that I was able to gather my wits, and zoom out the door.
I caught my dad just as he was coming out of the bathroom door.
Not wanting to let on about the terrifying experience I just escaped, I cried, “Oh, there you are!”
The Vertebra
I found a bone in the dirt in this little room in the back of the basement. The room itself was squared off by walls, and it had a large step of poured concrete, much like a bulk-head–but very much unlike every other part of the basement. This looked like the most built up part of the whole house to be honest. Even though it lacked real walls, and a real floor.
I was messing around in the dirt in the back there, because it was so powdery and light. It was just dust, I liked running my hands through it because of its smooth, silky texture.
And that’s when I found it.
A bone, pale, pitted, but whole. With no obvious cuts or missing pieces: I could tell it was a vertebra. [Because reference books were my only friends.]
When I showed my mom, she told me it was a dog.
Or a cow, when I pushed back. But I knew.
I kept that bone for years. The last time I saw it was in my room, on my bookshelf. But I can’t tell you where it is today. It’s probably somewhere in storage, waiting to be re-discovered.
Living on a Haunted Island
My house wasn’t the only place where I experienced things. Most of Alameda is haunted by its own past. The Shellmounds of Alameda had long been used as overspread, the bones of Muwekma ancestors used for fertilizing rose bushes … and paving Bay Farm Road.
But even its more contemporary history echoed in the abandoned halls of buildings long forgotten.
My personal history of exploring the abandoned buildings on the former Alameda naval air station as a teenager is extensive.
And some of the most heart-pounding experiences I have ever shared with my friends have taken place in buildings that no longer even stand today.
This is not to introduce a story so far away from home as it is to introduce the fact that I have had experiences which have been shared and witnessed with other people.
The Swaying Woman in the Closet
At some point during my teenage years, I had removed the door from my closet. My childhood fears of what lurked inside had been abandoned.
In that version of my bedroom layout, my bed was positioned directly across from the closet.
One night, a friend was sleeping over. The lights were off. We were getting ready to go to sleep. I was just starting to relax when I noticed some movement out of the corner of my eye.
In the doorway of the closet, there was the outline or shadow of a woman with long hair.
She was standing there. Her feet were planted. But she was swaying side to side–moving left to right unnaturally fast. Ping-ponging in place between the door jambs.
No human could move that way. And no one else was in the room besides us. This woman wasn’t really there. Even though I could see her, and feel her angry, unsettled energy.
I saw it. But, I didn’t say anything because I didn’t want to scare my friend.
After a moment, they asked, “Do you see that?”
Which meant they saw it too.
I just replied, “Go to sleep,”
And pulled the blanket over their head.
Rosa in the Den
Rosa was a rescue dog from Guatemala. A collie type dog with calico colors and spots.
At this point, I was in my 20’s. The house had been renovated almost a decade ago, so there was a den in the basement now, with a real locking door to the rest of the still-unfinished basement.
My sister’s dog had recently passed. He was a miniature Dachshund who succumbed to old age. This happened not long after.
Rosa and I would sit downstairs on the couch in the den and watch TV together. (She had actually started watching it with me, commenting in her own way on what was happening on the screen. Which was … almost more fun to watch than TV.)
Tonight was no different.
Except, Rosa suddenly cued up on something.
She started, and looked at the recliner across from us. Then she seemed to watch something go from the recliner to the floor. And continued to track something as it went under the coffee table directly in front of us.
Then she let out a whimper. And covered her eyes with her paws.
I couldn’t ask her what she saw. But it seemed like it was small, almost like another animal. I still wonder about it to this day.
The Bureau Shadow
Sometimes it was hard to tell if I was just imagining things. If something was really there. Or if I were somehow picking up on the echoes of the past.
Upstairs, on the main floor, the renovations to the house saw an addition of a bathroom in my parents’ room, as well as the removal of the walls separating the living room from the hallway and the dining room. We now had an open floor plan, and stairs leading down into the den from the dining room.
Other changes had been made. For instance, the front door now had a frosted glass oval window in the center, and another window frame on top. This allowed the porch light to illuminate the whole space with a gentle glow.
I could basically walk in a diagonal line from my room to the bathroom. I guess that’s not really a big deal now that I think of it. But I wonder why I didn’t just take that route one night when I saw a shadow in the hallway.
It wasn’t one of the things I used to see walking through the hall when I was younger. This was different.
In the hallway, along the wall between my sister’s bedroom door–the narrow bedroom between my parents’ and mine … was a bureau of draws, about waist height, with a mirror mounted lengthwise on top.
It was long, sturdy. And it used to belong to my mom’s parents. My grandmother used it, and it used to have a picture of me and her wedged in the frame. But that was long ago.
Now it was in the hallway. And it held linen and place settings for the dining room table.
But there was something else there tonight.
A shadow of a person. Standing in front of the bureau, its hands flat on the table top, gazing into the mirror.
I could have walked around it, like I said. I probably should have. But, for some reason, I didn’t. I thought, like all of the other strange things, it would just disappear as soon as I came too close to it.
I was wrong.
It only became more solid the closer I got.
Until I was standing next to it.
Realizing that it was blocking the light.
And that I could sense its presence like you can sense someone standing next to you.
I didn’t walk through it. I didn’t touch it. In fact, I moved around it, and said, “Excuse me”, as I passed.
Then I went into my room. Locked the door. And didn’t leave for the rest of the night.
The Grandparents’ House on the Shellmound
My dad’s parents lived three blocks away from us. At about Santa Clara Avenue, and Mound Street. Well within the bounds of the shellmound on Mound Street.
I never felt alone in that house. And I never really felt at ease. It always seemed like I was just one corner away from seeing something I was really prepared for. Whatever that thing would be. I felt it lurking in the walls, behind every door, and inside every cabinet.
The place vibrated with a strong, unsettling feeling. Even outside, I felt like everything inside was watching me through the windows. Was waiting for me behind the trees. Even in the open space of the backyard, the detached shed–which was actually a nice, newer, single room building–had that vibe to it.
Something not necessarily foreboding, but just not entirely welcoming or at-ease.
I was the most scared of the dorm room on the third floor my dad and his three brothers (my uncles) shared growing up. But the basement–real basement–with my grandpa’s den and the cellar were a very close second. However, I felt like I could stay there for a little longer without feeling too creeped out.
Up on the third floor, I became paranoid that things were happening on the floors below me, just out of sight. But down in the den, I didn’t want to turn my back on anything.
My fear of the house was so strong that I never wanted to stay the night. Ever. And I don’t think I ever stayed more than one night at any time.
The last time I slept there, I slept in the living room on the couch because I didn’t want to go any deeper into the house.
My dad’s cousin said he and my uncles used to dig up arrowheads in the cellar. I never ventured onto the dirt over there. Even after both my grandparents had passed, it was my job to pack up the house. My partner at the time was there, working with me.
Our workflow was to pick up stuff, wrap it in packing paper, then put it in a box, label the box, seal it up, and transfer it to storage.
One of the first things I did was teach myself how to use the security system, and assign myself and all my family members separate pins for the alarm. It seemed important because I wanted to make sure the house was secure since no one was living inside it anymore. It was a basic system that chimed and announced when a door or window was opened.
So my partner and I had managed to make really good progress on packing everything up, and had managed to work our way down to the den.
At some point, we ran out of some packing supplies. My partner stayed working in the den as I locked the door and left to get more.
When I came back, he was visibly shaken. And he wanted to know if I had come back earlier.
When I asked him why, he told me that he heard someone come into the house, and walk all the way to the back room, where my grandparents used to sit and watch TV all the time.
No one else was in the house. The alarm would have announced an open door. But there was no record of any event other than my return.
Maybe I never saw anything in the house because I never wanted to. Because I was scared enough just being there that I didn’t need to.
I still dream about both my childhood house, and my grandparents’ house. They’re usually nightmares about growing up on the burial mound.
It wasn’t until I started doing local research that I learned about the other shellmounds in Alameda.
I know I’m not the only one who’s had these experiences.
Hopefully this gives other people the courage to reach out and share theirs.
For the first time in 300 years, acorns will be harvested at scale in the Bay Area. This is not a reenactment. This is real work, feeding real people, and restoring a food system stolen by colonization.
If you have been waiting for a way to do something that matters, this is it.
A Historic Challenge
You know you want to do more than watch from the sidelines. You know you should be part of this. The Acorn Harvest is your chance to show up and help bring back Indigenous foodways.
This is not about sending money and hoping it lands in the right place. This is about using your own hands to gather food that sustained Native people for millennia and will again.
Why It Matters
Every acorn you help collect is a tangible benefit to tribal communities. Every bucket strengthens sovereignty, food security, and cultural survival. The harvest is more than ceremony. It is sustenance, reciprocity, and history in motion.
And it only happens if people like you step up.
Do Not Miss This
Harvest meetings start next week. Only people who are signed up will get the details. If you are not on the list, you will not be part of this season’s work.
The Second Annual Acorn Harvest begins in August. This year, we will be gathering Acorns outside of the City of Alameda, into Alameda County, and beyond.
The reason for this is two-fold.
The first, almost all of the Oak trees in the City of Alameda are exclusively Coast Live Oak. These trees are in the Red Oak family.
The second, is that we have new partnerships and collaborations sprouting throughout the San Francisco Bay Area.
Red Oak Family? Why does this even matter?
Red Oak Trees have a two year acorn cycle. Meaning, the acorns take two years to grow and mature. In the context of the Acorn Harvest, this means no mature acorns will be available in Alameda until 2026–two years from our first harvest in 2024.
Oh… So which Oak Trees are going to have acorns, then?
This is actually great as far as the harvest goes. Because we’ll be hunting some of the most tasty acorns available. White Oak Acorns have relatively low tannic content compared to the Coast Live Oak acorns we had in abundance last year.
If you attended any of our Acorn Processing Workshops, Acorn Flour Production Days, or any of our Acorns! Culinary Series events, then you had the opportunity to taste these acorns in their various states of processing.
As an aside: One of our long-term goal is to produce blends of acorn flour for both taste and function. So being able to introduce you to these different varieties of Acorns, to harvest, taste, and cook with, is big plus in and of itself.
How do you find these White Oak trees?
We’re using a mix of GIS Analysis and In-Person Verification. Using Open Source Data we found through the California Oaks website, we were able to access several raster layers of relevant data, and then convert them into vector form we could overlay onto our own custom made maps to accurately target areas were would could find the oak trees we need.
Our next step was to find, identify, and surveil these trees in our area of interest; and to keep a running log of acorn ripeness to help time acorn harvest dates that we (hopefully) can communicate to our dedicate harvest volunteers with advance notice.
That’s all great; but how can I help?
We’re so glad you asked!
We want to find property owners/land managers who have oak trees that currently have ripening acorns.
We can describe this to you more in depth, but tl;dr the acorns need to be big, and not tiny little buds.
We want to find people who are willing to surveil the acorns in their area.
We need to start building teams, and training people to harvest acorns.
We’re looking for donations of LARGE BACKPACKS, HUGE RUCKSACKS, BACKPACKING BAGS, etc.
We’re also looking to raise the funds to properly hydrate and ensure the safety of our Harvest Teams.
Join Us for the 2025 Acorn Granary Challenge in Alameda
This summer, the Alameda Native History Project invites you to be part of something powerful, rooted, and real: the 2025 Acorn Granary Challenge.
We are building a traditional Acorn Granary using natural materials and Indigenous knowledge, right here in Alameda at APC’s Farm2Market. This is not just a construction project. It is a challenge to remember that survival has always been a collective effort, and that resilience is built in community.
Join us for a once-in-a-lifetime, hands-on experience where we work side by side to bring this granary to life, honor traditional practices, and make a tangible contribution to the restoration of Indigenous Foodways.
What We’re Building
Acorn Granaries are traditional Native American storage structures used to safely hold acorns over winter after the fall harvest. These granaries have been used for thousands of years. They are designed to protect acorns from rain, snow, and pests, while keeping them accessible as a vital food source.
The structure we are building will be a symbol of cultural resilience and a critical part of our plan to reintroduce acorn flour at scale for the first time in 300 years.
Event Details
2025 Acorn Granary Challenge Dates: Sunday, July 13 and Sunday, July 20 Time: 1:00 PM to 4:00 PM Location: APC Farm2Market, 2600 Barbers Point Rd, Alameda, CA 94501 Cost: Free and open to all (all ages welcome with adult supervision) Registration:events.humanitix.com/alameda-acorn-granary-challenge
This is a clean and sober event. Please do not come under the influence of drugs or alcohol.
Also: you don’t have to be Native to kick it, but please respect this Indigenous Space you are being invited into.
What to Expect
Session 1 (July 13):
Learn about working with willow
Begin constructing the Acorn Granary
Discover traditional Indigenous pest management using bay leaves
Session 2 (July 20):
Add finishing touches and install the granary
Option to weave pine boughs to protect the structure from rain
No experience necessary. Just bring your full self, your willingness to contribute, and your respect for the Indigenous space you are being invited into.
Why It Matters
This granary is more than a structure. It is a step toward healing. By rebuilding these food systems, we are reclaiming a legacy interrupted by colonization. The acorns stored in this granary will become part of California’s first large-scale Indigenous acorn flour production in three centuries. That flour will be offered to the Muwekma Ohlone Tribe of the San Francisco Bay Area as a tangible tribal benefit.
Your participation helps move us closer to a future where Indigenous food sovereignty is not just a concept. It is alive, growing, and thriving in our communities.
Be Part of the Movement
We are reopening Indigenous Foodways. Come help us build something sacred, and be part of something that lasts.
On June 14, 2024, Gabriel Duncan, founder of the Alameda Native History Project, delivered a speech at the Alameda No Kings Rally that challenged white progressives’ role in Gatekeeping, and Kingmaking.
But if we think “No Kings” only means no Trump, we’re missing something deeper. Kings don’t always wear crowns. Sometimes they wear progressive credentials. Sometimes they come wrapped in good intentions. Sometimes they’re lifted up—not because they earned it, but because people would rather believe a lie than sit with discomfort.
In a pointed speech, Gabriel Duncan made the difference between performative allies, and Accomplices clear:
You say you want to be allies. But performative allies want credit. Accomplices show up when it’s risky, when no one’s watching.
If you need to be thanked or centered or safe, you’re not in solidarity. You’re just performing.
He went on to draw the distinction between white allies who have the privilege to join the struggle, and BIPOC people who are forced to live it every day:
You weren’t born into this fight, but you can choose to join it. Not to be centered—but to be useful.
And then he went on to introduce the performance of a song called “Ain’t Nobody Gon’ Turn Us ‘Round”: a 1964 Civil Rights Era, Black Spiritual and Protest Song, written and sung by Black People in jails and churches, while Black People were facing police brutality, high pressure water hoses, police dogs, and police brutality, just for a crumb–for human rights.
This song was performed by “Paul Andrews [an old white man] and the Democracy Out Loud Band [a group of white singers enlisted days before the event]”, who would be singing this song at an even where no black voices were heard.
That was incorrect, Nika Kura, who sang in the beginning of the program, identifies as Black. And–after I had called out the organizers and Paul Andrews–a black mother and educator, named Katherine Castro (who you can hear saying “I’m trying!” in the recording), took the stage and spoke, and counted how many black people were even present in the audience.
We’re proud to have made this space for black voices–because it was the right thing to do. And we hope that this moment becomes a teachable moment for the organizers of this event, and our allies.
A Note About Paul Andrews, The Old White Man Who Grossly Appropriated A Black Civil Rights Song About Segregation:
We’re deeply disappointed that Paul Andrews thought it was appropriate to sing a Black Spiritual even though he is not black, and the song is about segregation. We’re even more disappointed that Paul Andrews attempted to defend his choice–and even go so far as to try and claim “Ain’t Nobody Gon’ Turn Us ‘Round” was not a Black Song; even though he himself admitted the song was created by Black People. It’s 2025, and this type of misappropriation of BIPOC identity, culture, and struggle is not not welcome in these spaces anymore.
We plan to interview the main organizer of this rally, Tina Davis, a volunteer with Indivisible. So stay tuned for that. We’ll also be releasing our interview with Mary Claire, of All Rise Alameda, soon.
If “No Kings” means anything, it has to mean the end of white progressives deciding who gets heard and who gets erased.
For the record: between 3,000 and 4,700 people were in attendance at the Alameda No Kings Rally on June 14, 2025.
This is the complete speech:
Text of the speech:
NO KINGS – 3-Minute Rally Speech (Condensed Version) “How the Pressure Is Working” Gabriel Duncan
We came here today because we know what’s wrong. Because we see injustice. Because we feel the weight of it. No one should have the power to strip rights, silence truth, or rule unchecked.
That’s why we say: No Kings.
But if we think “No Kings” only means no Trump, we’re missing something deeper.
Kings don’t always wear crowns. Sometimes they wear progressive credentials. Sometimes they come wrapped in good intentions. Sometimes they’re lifted up not because they earned it, but because people would rather believe a lie than sit with discomfort.
That’s not justice. That’s curation. That’s not solidarity. That’s theater.
Real change comes from those who risk something. And lately, more people are risking more breaking ranks, refusing comfort. That’s how we know: the pressure is working.
For too long, white progressives have been kingmakers. Choosing voices that made them feel good. Even when those voices weren’t real. That wasn’t solidarity. That was projection. That was control.
Crowning someone because they’re convenient is how white supremacy adapts. It cloaks itself in “progress,” selects leaders who keep critique shallow and power safe.
The danger of performative allyship isn’t just that it’s fake it’s that it props up lies that do real harm. Harm to truth. Harm to movements. Harm to us.
If “No Kings” means anything, it has to mean the end of white progressives deciding who gets heard and who gets erased.
You say you want to be allies. But performative allies want credit. Accomplices show up when it’s risky, when no one’s watching.
If you need to be thanked or centered or safe, you’re not in solidarity. You’re just performing. You can’t say “No Kings” while defending the figureheads you crowned just because they made you feel progressive.
Being an accomplice means you put yourself in the way of ICE, of cops, of injustice and say: “You’ll have to go through me first.”
That’s what pressure looks like. Truth without applause. Risk without reward.
You weren’t born into this fight, but you can choose to join it. Not to be centered—but to be useful.
So when we scream NO KINGS don’t just cheer. Don’t just post. Live it.
Say it with your whole chest. Say it in every space where your voice still carries more weight than ours.
No Kings. No Gatekeepers. No Masters. TOTAL LIBERATION.
Gabriel Duncan to Deliver Official Muwekma Ohlone Land Acknowledgment and Speech at June 14 No Kings Rally
ALAMEDA, CA – Gabriel Duncan, Founder and Executive Director of the Alameda Native History Project, will deliver the official Muwekma Ohlone Land Acknowledgment and a speech titled “How Our Pressure Is Working” at the No Kings Rally on Saturday, June 14, 2025, at Alameda City Hall.
The official Land Acknowledgment, authorized by the Muwekma Ohlone Tribe of the San Francisco Bay Area, will open the rally at 12:00 PM. This acknowledgment is presented in accordance with tribal protocol and reflects the Tribe’s sovereign presence and ancestral connection to the land now known as Alameda.
Duncan will return to the stage at 12:36 PM to speak on the dangers of symbolic solidarity, curated resistance, and the structures that continue to marginalize truth in favor of comfort. His remarks will ground the event in real-time struggles for justice across California, from San Diego to Concord, and underscore the responsibility to act with clarity rather than perform unity.
Known for his leadership in Indigenous food sovereignty, environmental justice, and public historical truth-telling, Duncan is one of the only individuals in Alameda delivering officially sanctioned Land Acknowledgments on behalf of the Muwekma Ohlone Tribe. His participation in the No Kings Rally is both a recognition of ongoing movement work and a disruption of narratives that seek to flatten it.
This event is part of a national day of action opposing authoritarianism and political repression. It includes a community food drive for local residents in need. Participants are encouraged to bring non-perishable food items for donation. The site is on flat, paved ground. Attendees are welcome to bring lawn or camp chairs for comfort.
Media Contact:
Gabriel Duncan Founder & Executive Director Alameda Native History Project info@nativehistoryproject.org (510) 747-8423 https://NativeHistoryProject.org/
Event Details:
Saturday, June 14, 2025 12:00 PM to 1:00 PM Alameda City Hall 2263 Santa Clara Ave Alameda, CA 94501
Land Acknowledgment – 12:00 PM No Kings Speech – 12:36 PM
We’re proud to announce the re-release of the Indigenous Bay Hoodie.
Newly redesigned to provide exquisite detail and unparalleled accuracy in local Native American History. Rep your support for Ohlone people by wearing your land acknowledgment.
This hoodie features the Indigenous Bay Bart Map design, highlighting the Ohlone Villages and Tribal Regions with Indigenized station and airport names, and regional callouts in the same style and design you every time you take BART.
Available in Regular ($35) and Premium ($55) versions, this hoodie is perfect for the Bay Area’s temperate climate!
This was created as a direct response to our community’s need for restorative justice–making things right.
You likely feel a personal connection to Indigenous People. You want to contribute to the well-being and sustainability of First Peoples locally, and around the world. (Especially Ohlone people who are the first inhabitants of the San Francisco Bay Area.)
We wanted to help guide you towards contributing to reputable, accountable, and transparent organizations making measurable positive impacts in the local Indigenous and Native American communities.
We wanted to re-frame “decolonization,” “landback,” and “rematriation” (all centered around returning ancestral lands to their original Indigenous caretakers) into locally actionable concepts that celebrate the plurality and diversity of our local community organizations, and the work they do to:
Uplift our voices. Empower and Advocate.
Cultivate wellness, vitality and expression.
Preserve and celebrate our Heritage and Traditions.
Benefitting the local Native American and Indigenous Communities of the San Francisco Bay Area means looking at the big picture.
Our diversity is our strength. Understanding the inter-tribal nature of the Bay Area, as well as being able to recognize true Tribal Governments, and Indigenous Organizations is essential for your role in supporting Indigenous Liberation.
By presenting you with local Indigenous organizations making a positive, measurable impact in the community, we are re-focusing attention on community driven initiatives with a proven track-record of success and accountability.
We acknowledge that the Bay Area is an Inter-tribal Urban Reservation. That the continued un-recognition of the Muwekma Ohlone Tribe of the San Francisco Bay Area has resulted in political erasure and loss of Muwekma’s hereditary homelands in Alameda, Contra Costa, San Francisco, San Mateo, San Jose, and parts of Napa, Santa Cruz, Solano, and San Joaquin counties.
We occupy Muwekma Ohlone Land. And we should do what we can to honor the first people of the Bay Area.
You deserve to know that your contributions are being used to benefit Ohlone People and the greater Native American Community. This is why it’s essential to contribute only to organizations which are transparent, accountable, and provide a measurable positive impact to Ohlone People and local Indigenous Communities.
Dedicated to preserving Ohlone culture, language, and traditional practices, this foundation supports the direct needs of Ohlone people in the Bay Area. Contributions fund cultural revitalization, education, and ancestral territory preservation efforts, promoting Ohlone self-determination and community well-being.
(Pronounced “courage”) seeks to unlock the leadership of young people to “dream beyond bars.” From their website: “We look to young people to lead the way in transforming our communities by investing in their healing, aspirations, and activism.”
Promotes Community Wellness, Provides direct Medical Care, Celebrates the rich Culture and Heritage of All Nations through diverse programming and events, including the Indigenous Red Market, and Annual NAHC Powwow.
Provides wellness and rehabilitative services to Native American People from all over the Nation. Many tribes send their members to the SF Friendship house for care. [As of writing, the website is down. Best way to reach them is to call. (415) 865-0964 Ask for Finance, or: Lena Ma ext. 4021, or Pinky Huree ext. 4012]
Intertribal Friendship House
Legit Native American community center in Oakland. A small place with a big impact. From their website: “Intertribal Friendship House (IFH), located in Oakland, CA, was founded in 1955 and is one of the first urban American Indian community centers in the nation… For urban Native people, IFH serves as a vital “Urban Reservation” and cultural homeland, providing a crucial space to stay connected to their heritage and traditions.”
Our community deserves better than empty promises and appropriation.
By supporting transparent, accountable organizations that truly benefit Ohlone people and local Indigenous communities, we can create meaningful change.
Let’s reclaim our responsibility to honor the first people of this land and work towards a future where Indigenous voices are amplified, not erased.
Together, we can make a difference – let this be a starting point for positive action.
As the City of Alameda celebrated Native American Heritage Month with a proclamation, a closer look reveals a disconnect between words and actions.
Behind the ceremonial language and gestures, a deeper story of erasure, misrepresentation, and neglect of Native American voices and histories emerged.
This article examines the proclamation and the city’s approach to Native American Heritage Month, and offers a response from the Alameda Native History Project.
The Mayor’s Proclamation
On Wednesday, November 6, at the Alameda City Council Meeting, Mayor Marilyn Ezzy Ashcraft read a proclamation declaring November 2024 Native American Heritage Month.
Mayor Ashcraft’s Native American Heritage Month Proclamation
“Whereas during November, which has been designated a National Native American Heritage Month, we honor the history, rich cultures and vast contributions of Native and Indigenous peoples to our nation’s history and culture. And whereas there are 324 federally recognized reservations and 10 million individuals who identify as Native American and Alaska Native in the United States.
“And, as President Joe Biden noted in his 2024 proclamation on National Native American Heritage Month, indigenous peoples history is defined by strength, survival, and a deep commitment to and pride in their heritage, right to self-governance, and ways of life.
“However, our nation’s failed policies of the past subjected generations of native peoples to cruelty, violence, and intimidation. And the forced removal of native peoples from their homes and ancestral homelands. Attempts to assimilate entire generations, and stripping indigenous peoples of their identities, cultures, and traditions are some of the darkest chapters of our nation’s history. The trauma and turmoil has fundamentally altered these communities.
“And, whereas, the Biden administration has worked with tribal nations to preserve, protect and steward important ancestral tribal lands and waters, including in 2024, the designation of the Chumash Heritage National Marine Sanctuary, the first sanctuary to be proposed by indigenous communities.
“And, this sanctuary boundaries encompass 4543mi² of offshore waters along 116 miles of California’s Central Coast, where indigenous people have lived for over 10,000 years. And whereas native Americans have long served in the United States military and currently serve in the highest levels of government, including Secretary of the Interior Deb Haaland and enrolled member of the Laguna Pueblo Tribe and former congressional representative from New Mexico, who is America’s first Native American cabinet secretary.
“And, whereas, 380 Alameda residents identify as Native Americans. And, in 2021, were among those who advocated for the city council to rename a public park to Chochenyo Park to recognize the language of the original inhabit of the city of Alameda. The legend Aulani people. Now, therefore, be it resolved that I, Marilyn, Ezzy Ashcraft, mayor of the City of Alameda, do hereby proclaim November 2024 as Native American Heritage Month in the City of Alameda; and encourage all residents to learn about the rich history, culture, and contributions of Native American and Indigenous peoples, including by visiting the Alameda Free Library main library, where both adults and children’s books by Native American authors are on display, and the library’s online catalog also includes a themed carousel of resources for Native American Heritage Month and at the Altarena Playhouse. The Thanksgiving Play by Larissa Fast Horse, the first known female Native American playwright on Broadway, will be presented every Friday, Saturday, and Sunday starting this Friday, November 8th through November 24th.”
At the end of the proclamation, Alameda Mayor Ashcraft invited people to “learn about the rich history, culture, and contributions of Native American and Indigenous peoples” by visiting the Alameda Free Library and by attending “The Thanksgiving Play” by Larissa Fast Horse, “the first known female Native American playwright on Broadway”.
“The Thanksgiving Play” is a satirical play that follows a group of white teachers attempting to create a culturally sensitive Thanksgiving play. However, their efforts are misguided and perpetuate stereotypes, highlighting the erasure of Native American voices and experiences. The play ultimately critiques itself, with the characters deciding not to produce the play due to their lack of understanding and representation. Despite being written by a Native American author, Larissa FastHorse, the play has been criticized for its superficial portrayal of Native American issues and its pandering to white audiences by centering whiteness in a conversation about Indigenous People.
Any mention of the Alameda Museum, and its collection of stolen Grave Goods, taken from the Shellmounds of Alameda was conspicuously absent from the proclamation, which is unfortunate. And what the City did to the Shellmounds of Alameda was left unsaid. And, though the mayor did recognize Ohlone people as the First Alamedans, she mispronounced the word Ohlone, and she called the Muwekma Ohlone Tribe of the San Francisco Bay Area, “the Lejon Alani tribe”.
The heavy reliance upon excerpts from another person’s Proclamation, as well as the mis pronunciation and misnaming of the Muwekma Ohlone Tribe came off as having a lack of respect and understanding for the tribe’s identity and culture–the very thing the Native American Heritage Month was supposed to uplift and celebrate.
And advertising a Thanksgiving play featuring an all-white cast, with no Native American Representation at all (aside from the writer, who is not present) was extremely disconcerting, and–frankly–tone deaf.
This lack of true representation and consideration for the First Alamedans was underlined by the fact that no one from the Muwekma Ohlone Tribe of the San Francisco Bay Area was invited to receive the Native American Heritage Month Proclamation.
Our Response
Alameda Native History Project founder, Gabriel Duncan, was there at the City Council Meeting, and responded to the Mayor’s Proclamation:
ANHP Response to Mayor’s Native American Heritage Month Proclamation
“My name is Gabriel Duncan, and I’m a recognized descendant of the Ütü Ütü Gwaitü Benton Hot Springs Paiute Tribe. I’m here representing the Alameda Native History Project, and I’m here to address the lack of Native American representation in city government committees and commissions.
“Alameda is the homeland of the Muwekma Ohlone Tribe. It has 10,000 years of history in this area, and they’re actually, like, a real tribe.
“And I want to also request that we remove Sogorea Te Land Trust from the city website. Because that’s not an Ohlone organization. And I’d also like to ask that the city make an official apology for the destruction of the shell mounds in Alameda, specifically for paving Bay Farm Road with the shell mounds. Those are bodies. That was a burial ground.
“And that whole area was desecrated.
“And we had more than four shell mounds in Alameda, the largest of with the largest was at Chestnut. And there were others next to Krusi Park, and also on Bay Farm. And the one that we know about on Mound Street. That happened in 1909 [actually in 1901 & 1908]. And it’s been a really long time.
“We know that the mound was there, but the only thing that we really have talking about it is a plaque that’s on a rock. At Lincoln Park. And I don’t think it’s fair that the only other representations of Ohlone People that we have are statues that weren’t made by Ohlone People, that are public art.
“And I think that part of representing the actual culture and heritage of the people who are the First Alamedans starts with actually hiring, like, Ohlone artists to make this art. And for the city to actually apologize for what it did for its part in desecrating the landscape of Alameda. And, it would be really nice when we have this proclamation next year to invite Tribal Members from the Muwekma Ohlone Tribe to accept this proclamation.
“Thank you.”
Gabriel Duncan, a recognized descendant of the Ütü Ütü Gwaitü Benton Hot Springs Paiute Tribe, addressed the city council, highlighting the lack of Native American representation in city government committees and commissions. He emphasized that Alameda is the homeland of the Muwekma Ohlone Tribe, with a rich history spanning over 10,000 years.
Duncan requested that the city remove Sogorea Te Land Trust from the city website, as it is not an Ohlone organization. He also asked for an official apology for the destruction of the shell mounds in Alameda, specifically for paving Bay Farm Road with the shell mounds, which were ancestral burial grounds.
Alameda Times Star Aug-20-1908The Original Plaque at Lincoln Park, unveiled in 1909. #justiceforishiAlameda Times Star Apr-23-1901
Furthermore, Duncan suggested that the city hire Ohlone artists to create public art that represents the actual culture and heritage of the First Alamedans. He also recommended inviting Tribal Members from the Muwekma Ohlone Tribe to accept future proclamations and participate in city events.
By taking these steps, the city can work towards reconciliation, respect, and a deeper understanding of Native American heritage in Alameda.