Now that initial excitement over the announcement of a proposed cultural easement for Ohlone people at Sequoia Point (5-acres in Joaquin Miller Park) has died down, it’s time to do the actual work of looking at the legislation proposed to Oakland City Council Members, and deciding if this really is a just, and equitable “Land Back” project.
While Sogorea Te Land Trust spokesperson, Corrina Gould, is also the alleged Tribal Chairperson of a corporation known as the Confederated Villages of the Lisjan Nation, INC.–we noticed that Corrina’s group was the only Ohlone tribal group consulted with while developing a cultural easement that is meant to benefit all Ohlone people.
Other tribal groups which claim Joaquin Miller Park – Sequoia Point, as part of their Tribal Homeland include:
Amah Mutsun Tribal Band of Mission San Juan Bautista
Costanoan Rumsen Carmel Tribe
Indian Canyon Mustun Band of Costanoan
Muwekma Ohlone Indian Tribe of the San Francisco Bay Area
Northern Valley Yokuts Tribe
The Ohlone Indian Tribe
So why weren’t these other tribes contacted, and invited to take part in the development of a cultural conservation easement for their land?
All of the tribal organizations listed above have documented ties to “bands of Indians”, and full-blooded Indian acenstors who appeared on Indian Censuses in the late 1800’s, and early 1900’s–which is a requirement to prove ancestry/degree of Indian Blood, and also petition the Bureau of Indian Affairs for Federal Tribal Recognition.
If added to the list above, Corrina Gould’s company, the Confederated Villages of the Lisjan “Nation”, INC. would be the newest and least documented tribal group.
The Ohlone Indian Tribe would be the second newest organization–but this corporation was founded specifically to accept the deed to the Ohlone Cemetery in Fremont, California. The Ohlone Cemetery was probably the first parcel of land back given to any Native American tribe by the Catholic Church (…ever.)
In fact, out of all of the tribes listed above, most of these tribes have their own Land Trusts, including the Indian Canyon Mutsun Band of Costanoan, which is currently the only federally recognized California coastal tribe between Sonoma and Santa Barbara. As such, Indian Canyon enjoys their own tribal land base, and Federal Land Trust.
This begs the following questions:
Why haven’t any of these other (arguably more legitimate) Tribal Organizations been contacted?
Who is Sogorea Te Land Trust really trying to return land to?
Because, right now, it appears that Corrina Gould is engaging in a form of self-dealing, in awarding her own corporation an easement in a transaction that she should be barred from negotiating because of her clear Conflict of Interest.
The onus to perform due diligence in reaching out to other tribal groups; exercise a duty of care to ensure these tribal group’s right to consultation (and participation) falls squarely on the City of Oakland.
However, as a land trust, which has no official Tribal Affiliation in their bylaws, or articles of incorporation, it seems incumbent upon Sogorea Te Land Trust to reach out to the tribes they claim to be working (in a fiduciary capacity) towards the return of land for…. And invite them to participate in a project that is meant to benefit them.
This is Sogorea Te Land Trust’s duty to Ohlone People; as an organization which claims to work for Ohlone people as their “clients” (for lack of a better term.)
Excluding these other tribal groups from consulting with the City of Oakland is a violation of well established (and accepted) rules and procedures provided, in part, by the Native American Graves Protection and Repatration Act, AB52 (Tribal Consultation), and the California Public Resources Code–which all require Cities and Lead Agencies (in this case, Sogorea Te Land Trust) to contact the Native American Heritage Commission to receive a list of tribal organizations they must request consultation from before proceeding with proposed project or plans on public lands. (Like a city park.)
More importantly, this is a complete disregard for the Tribal Protocol that Corrina Gould has been so vocal about.
Which is ironic considering the fact Gould hasn’t consulted any other tribes in the creation of this proposed easement at Sequoia Point.
In fact, it looks like other Ohlone tribes are being actively excluded by Corrina Gould, in order for her to engage in what looks suspiciously like Self-Dealing, and Fraudulent Behavior.
We know that Tribal Outreach and Consultation has not occurred, or even been attempted, because “tribal consultation” is conspicuously absent from the Agenda Report & Legislation for the proposed easement; along with any mention of Oakland City Staff, or STLT’s efforts to reach out to other tribes who are affected by, and are real parties in interest to, the cultural conservation easement proposed at Joaquin Miller Park, in Oakland.
Hopefully the Oakland City Council will put a hold on their vote on the Cultural Conservation Easement, in order for the City of Oakland and Sogorea Te Land Trust to actually consult with all the local Ohlone tribal groups, and bar Corrina Gould from engaging in negotiations on behalf of Sogorea Te Land Trust which she obviously has a deep, and personal, conflict of interest in.
Or that this is the product of Libby Schaaf’s (Mayor of Oakland) unilateral dealings with Corrina Gould (Spokesperson for Sogorea Te Land Trust, alleged Tribal Chair Person of Confederated Villages of the Lisjan Nation, INC.)
It’s the fact that other local Ohlone tribal groups weren’t consulted during the process of creating the easement we see proposed today.
Also: this still isn’t LandBack. It’s just an easement.
Land is not being conveyed from the City of Oakland, to any entity, as Sogorea Te Land Trust claims. An easement just gives them the right to use Sequoia Point as they chose, within the parameters of the Memorandum of Agreement entered into by the City of Oakland and Sogorea Te Land Trust. The City of Oakland retains ownership of the 5-acre area in Joaquin Miller Park–part of Oakland’s Recreation and Parks Department.
There are some important limitations listed in the propose ordinance you can find in the City of Oakland – Calendar. This includes a clause regarding public access, as well as permit free operations within the scope of the agreement and zoning requirements.
But this is a small part of a large document, that also excludes the Sequoia Point land grant, and (possibly) any future projects at the Point, from certain CEQA, NAGPRA, and AB52 Rules, which have requirements that projects on or near Tribal Cultural Resources must follow a consultation and scoping process with representatives of all the tribal groups of the area.
Bypassing these requirements would completely preclude any other tribe’s rightful claim to be a part of, or hold a share of interest in, this easement. Other tribes would not get a say in what happens at Sequoia Point, a place which other Ohlone groups claim as a part of their tribal homeland. Where each of the Ohlone Tribal Groups should share an equal interest, and have an equal voice.
The most curious part of the Agenda Report, regarding the “Cultural Conservation Easement to Sogorea Te’ Land Trust in Joaquin Miller Park” is the section marked “Public Outreach / Interest”. This section, in its entirety, states:
City staff and the Land Trust have conducted substantial outreach. The Land Trust, both with and without City staff, met with the Friends of Joaquin Miller Park several times to receive input and feedback about the project, and the organization enthusiastically supports the project. District 4 Councilmember Sheng Thao hosted an online Town Hall about the project on September 13, 2022. More than one hundred people registered for the meeting and participants expressed strong support for the project and no opposition. The Land Trust and City staff have also presented the project multiple times to the Parks and Recreation Advisory Commission. The Commission recommended formal and enthusiastic approval at its meeting on September 14. Since the project was publicly announced on September 8, 2022, there has been a broad expression of support and enthusiasm from the public at large.
City of Oakland Agenda Report for Item # 10 22-0849, on for City Council Meeting Nov-1-2022
The passage above contains no mention of City Staff attempting to contact other tribal groups in the area.
Proponents of the easement appear to have had one very popular online Town Hall, and contacted the Parks and Recreation Advisory Commission, and the Friends of Joaquin Miller Park, for their opinions.
But there is no mention of either City Staff, nor Sogorea Te Land Trust, reaching out to any other Ohlone Tribal Group in this area other than the Confederated Villages of the Lisjan Nation, INC.–who is conveniently fronted by the same person as the Sogorea Te Land Trust, Corrina Gould.
Most projects or proposals on this scale would require some form of Tribal Consultation, or Scoping; this proposal especially, because–for all intents and purposes–Sequoia Point is being considered, or treated, as a Tribal Cultural Resource.
When a city is creating an Environmental Impact Report or Assessment for any proposed public project (or project on public lands) they must exercise due diligence in requesting from the Native American Heritage Commission a list of tribes to consult regarding possible Tribal Cultural Resources possibly affected by the project, and develop ways to avoid or mitigate damage to those resources.
This is an example of a 2019 Tribal Consultation List for Richmond, California.
2019 Tribal Consultation List for Richmond, California – This list is public record and was included as part of an EIR filed in the City of Richmond, California.
As you can see, there is more than one Tribal Organization to consult with. There are seven organizations on this Tribal Consultation List, next to the associated tribes composing those organizations.
FYI: No, this list is not radically different in Oakland, California. I couldn’t find one quickly enough to use as an example. But please believe me, it looks the same, and still has more than one Tribal Organization. [… It’s also really difficult to track down one of these lists outside of an Environment Impact Report/Assessment.]
My point is: cities are required to send letters to every single one of these organizations requesting consultation. Those letters, and replies by tribal representatives, must be filed in the Environmental Impact Report/Assessment; along with a report regarding the request for consultation and any subsequent consultation and scoping activities.
The law requiring requests for consultations, and the consultation lists, were created and required in order to ensure that Native American land rights are respected; Native American Graves, and Cultural Resources are preserved, and protected from desecration.
This is done by codifying the Tribal Consultation process in the California Environmental Quality Act; thereby ensuring that Native American Tribes have a voice, and a say, in what happens on their traditional homelands, to their sacred places, and tribal resources.
The preamble of AB52, and the Native American Graves Protection and Repatriation Act, both specifically state this is the legislative intent of these laws.
The well-defined and accepted procedure of the Tribal Consultation Process was not followed to create the proposed Sequoya Point Cultural Easement.
To grant this land to one Ohlone group, without even talking to the others, is wrong; and in opposition to the Equity of all Ohlone People of the San Francisco Bay Area.
Choosing to award one single tribal group with land grants, while simultaneously excluding all others, sows division among indigenous people. And it interferes with tribal sovereignty in a way that disenfranchises thousands of indigenous people from having ownership of a place and project that is supposed to be for them.
The City of Oakland is meddling in tribal politics in the same way the US does in the Middle East. Or Haiti. Or any other place where people have turned around and said, “maybe that wasn’t such a good idea.” Where the actual people living in those countries have done things like burn flags, and tell us to get out. [Judgments reserved.]
The same way that some tribes were denied recognition by the US Government for petty, arbitrary reasons from the start–just as other Tribes were arbitrarily, and capriciously unrecognized [“removed from the Tribal Rolls”] during the Termination Era for the same.
This meddling is unwelcome, and sets a dangerous precedent across the rest of the San Francisco Bay Area, as well as California. The precedent that Tribal Consultation doesn’t matter.
Tribal Consultation matters.
All Ohlone Tribal Groups should be consulted, and have an equal share–and an equal voice–in the Ohlone Cultural Easement at Sequoia Point.
Excluding the Muwekma Ohlone Tribe of the San Francisco Bay Area, as well as other tribal groups, from what’s happening at Sequoia Point, is not equitable. And the easement should not go forward without proper consultation with all affected tribes of the this area. Especially since this is a land grant made in perpetuity,
Introduced by Senator Cortese (Coauthor: Senator Wieckowski) (Coauthors: Assembly Members Kalra, Lee, and Low)
March 07, 2022
Relative to the Muwekma Ohlone Tribe.
LEGISLATIVE COUNSEL’S DIGEST
SJR 13, as amended, Cortese. Muwekma Ohlone Tribe: federal recognition.
This measure would urge the United States Congress and the Department of the Interior and its Bureau of Indian Affairs to reaffirm and restore the Muwekma Ohlone Tribe as a federally recognized Indian tribe and include the Muwekma Ohlone Tribe in the Federal Register as a recognized tribe.
Fiscal Committee: NO
WHEREAS, The United States Federal District Court of the District of Columbia recognized in Muwekma Tribe v. Babbitt (2000) 133 F.Supp.2d 30 that “The Muwekma Ohlone Tribe is a tribe of Ohlone Indians indigenous to the present-day San Francisco Bay Area. In the early part of the Twentieth Century, the Department of the Interior recognized the Muwekma Tribe as an Indian tribe under the jurisdiction of the United States. In more recent times, however, and despite its steadfast efforts, the Muwekma Tribe has been unable to obtain federal recognition, a status vital for the Tribe and its members.”; and
WHEREAS, The United States Federal District Court of the District of Columbia recognized in Muwekma Ohlone Tribe v. Kempthorne (D.D.C. 2006) 452 F.Supp.2d 105 that “The following facts are not in dispute. Muwekma is a group of American Indians indigenous to the San Francisco Bay area, the members of which are direct descendants of the historical Mission San Jose Tribe, also known as the Pleasanton or Verona Band of Alameda County (the “Verona Band”). From 1914 to 1927, the Verona Band was recognized by the federal government as an Indian tribe. Neither the United States Congress nor any executive agency ever formally withdrew federal recognition of the Verona Band.”; and
WHEREAS, The Muwekma Ohlone people, who never left their aboriginal land and were once pronounced extinct by anthropologists, have retained their culture and social identity for the past 230 years; and
WHEREAS, The Muwekma Ohlone people have left a record of approximately 13,000 years of human history; and
WHEREAS, The United States government maintained a “trust” relationship with three Costanoan tribal groups, including the Muwekma Ohlone Tribe, historically identified as the Verona Band, by the Bureau of Indian Affairs from 1906 to 1927; and
WHEREAS, The Muwekma Ohlone Tribe was wrongly removed from the Federal Register in 1927 despite its “trust” relationship and its previous efforts to foster and secure federal recognition as an Indian tribe; and
WHEREAS, The Muwekma Ohlone Tribe enrolled with and was approved by the Bureau of Indian Affairs during the years between 1928 and 1933, inclusive, 1948 and 1957, inclusive, and 1968 and 1971, inclusive, under the 1928 California Jurisdictional Act, attended Indian boarding schools between 1930 and 1950, inclusive, and have since organized according to the Bureau’s directives, but still have no right to be legally considered an Indian tribe without first obtaining reaffirmation and formal acknowledgment by the Secretary of the Interior; and
WHEREAS, There are over 600 individual descendants of the Muwekma Ohlone Tribe in the San Francisco Bay Area who have been identified by the Bureau of Indian Affairs; and
WHEREAS, European migration led to the near decimation of the Muwekma Ohlone Tribe and the lack of formal recognition after 1927 by the Department of the Interior suggests a disregard for the cultural diversity and historical presence that the Muwekma Ohlone Tribe has offered to our state, including service in the United States Armed Services in previous wars and military conflicts spanning from World War I through the present day; and
WHEREAS, Several California counties and elected officials have officially supported the Muwekma Ohlone Tribe in its efforts for recognition through legislation commending their efforts and historical and social accomplishments, supporting requests for historical claim by the Muwekma Ohlone Tribe, and urging the federal government to reaffirm and restore the Muwekma Ohlone Tribe as a federally recognized tribe; and
WHEREAS, It is imperative that the Department of the Interior and the federal government officially recognize the historical and social history of the Muwekma Ohlone Tribe through its efforts to attain federal recognition; now, therefore, be it
Resolved by the Senate and the Assembly of the State of California, jointly, That the Legislature does hereby urge the United States Congress and the Department of the Interior and its Bureau of Indian Affairs to reaffirm and restore the Muwekma Ohlone Tribe as a federally recognized tribe and include the Muwekma Ohlone Tribe in the Federal Register as a recognized tribe; and be it further
Resolved, That the Secretary of the Senate transmit copies of this resolution to the President and Vice President of the United States, to the Secretary of the Interior, to the Speaker of the House of Representatives, to the Majority Leader of the Senate, and to each Senator and Representative from California in the United States Congress.
This text of the Senate Joint Resolution Number 13 was taken directly from the California Legislative Information website. You can find more information about the Senate Joint Resolution for Federal Recognition of the Muwekma Ohlone Tribe–as well as read the current text of the resolution–on the official CA Legislative Information website, at:
This past week, we remembered the children who were forced into Boarding Schools, and never left. As we wore orange shirts, and declared “never again”; “never forgotten”; and “bring them home”… there’s an even larger group of contemporary Native Americans who asked for all of these things in the name of Jesus Christ.
But, is it appropriate?
Praying to the god of the people who buried our ancestors in mass graves at boarding schools, while hand-in-hand with the descendants of the very same people responsible for the massacre[s], enslavement, and forced conversion of millions of Native Californians?
Indigenous Family Visiting a Mass Grave, in Canada, where Indigenous Children were buried in unmarked graves at an Indian Boarding School
This might seem like a big kumbaya moment for people who want to “Kill the Indian”, and “Save the Man”. This might seem like reconciliation for the horrors of Manifest Destiny, and the colonization of California, and the rest of the “New World”.
it’s not the truth.
Indigenous people should not be proud of their white-washed conversion to the Judeo-Christian faith; nor should they uplift the racist, violent, two-faced ethics that come with a set of beliefs that are (arguably) wholly responsible for the ills of modern Native American society.
Ills like colorism, homophobia, anti-blackness, syphilis, tuberculosis, and blood quantum. Just to name a few.
In a time when there is so much emphasis on Indigenous people “reconnecting” to their roots, and cultures; on learning our Native Tongues–I beg the question:
Why is the opening prayer at Powwows in English, and to the very God used as an excuse to kill and displace millions of the very same people gathered to dance and celebrate Native American/Indigenous culture?
Land Back ProtestDecapitated statue of Junipero Serra. (CC BY-SA 4.0 Tzerrer)Land Back Protest Black HillsProtesters against the Dakota Access Pipeline, in solidarity with Standing Rock [GNU Free Documentation License 1.2 (S L O W K I N G.)]
In a time when the effigies of people like Junipero Serra are being torn down; when we oppose oil & gas pipelines, and lithium mines en masse; and we shout slogans like “Land Back”, and “Decolonize”…
Why are powwows a safe space for Colonization?
Probably because Pow-wow, and powwowing seem to have been created in New England, in the 17th Century, by the Pennsylvania Dutch, and German-speaking colonizers, as rituals and practices meant to heal people and livestock, using the Bible as their primary source of reference and power. The word powwow actually referred to the Priest performing these Catholic/Christian rituals–and not to any gathering, or specific ritual, itself.
“The Long Lost Friend”, German Powwow Book, published in 1819. Full Text Here
Whether the word powwow was created by the Narragansett tribe in Rhode Island–to refer to a priest [which is the same meaning of the German word]–or whether the people simply re-appropriated the New English word to refer to their own medicine men (because that was something which white people could understand more easily than the true indigenous concept of a priest or holy person,) we will probably never know.
It is also possible that, when Roger Williams wrote “A Key into the Language of America”, in 1643, that he was unable to distinguish between a hybridized language–which had already been influenced by the Dutch and German speaking colonizers–and the actual, canonical, language used pre-contact by Narragansett people.
But the European roots of the word and practice of “powwow” cannot be ignored.
What’s more interesting, is the that opening prayer at many powwows are Christian prayers, in English, which closely match the prayers set forth in German powwow books, published three hundred years ago.
At first, I viewed powwows as sad, desperate dances that Native Americans were forced to perform in front of U.S. military officers, and their families–like how Spaniards forced Mission Indians to dance for their entertainment–but now it looks like the term, and concept, of “healing through dancing” is directly drawn from the Germanic roots of a European culture and practice of “powwow”.
And the reverence, and deference given to the Native American Powwow Master of Ceremonies–who speaks the opening prayer–bears no recognizable difference from the treatment given the German folk magic “powwow” priest.
This will obviously be upsetting to people who have based their entire identities around the Native American Powwow, and Powwow Dancing, but this could be the exact reason why powwows were able to exist throughout all decades of colonization–because powwows either are, or were seen as, direct analogs to something which exists within the German and European traditions of folk magic.
The erasure of indigenous culture hinges on Europeanizing indigenous beliefs and cultural & spiritual practices. Whether through Spanish Catholic, or Germanic/Dutch Christianity, religious analogs, and false equivocations were always used by white people for their own selfish aims: namely land and resources.
By re-writing the fundamental identity of, and Christianizing core indigenous beliefs, white people can more easily tell us who we are, and what we believe, to further their goal of the destruction of indigenous culture, and assimilation of indigenous people. Thereby completing the conversion of people they considered as “dirty heathens”, and achieving their stated goal of “Killing the Indian, and Saving The Man”.
Because, once you are under the jurisdiction of the White God, any white priest holds (or with-holds) the power of eternal salvation (or damnation) over you. This was the ultimate aim of Catholic Missions in California: the subjugation of indigenous people to the power of The Church.
But it appears that German and Dutch colonizers were able to re-write indigenous history and culture, while simultaneously “studying”, and attempting to “preserve it.”
This practice is most apparent during the “Salvage Archaeology” period. But it is also so insidious as to have been introduced to us by white people as our own culture and beliefs, after the colonizers’ very purposeful destruction of the same.
Image of Mormon Prophet, Joseph Smith, “Preaching to the Indians”
Without our records, our stories, and our histories, it is nearly impossible to fight the misinformation fed to us by white scholars and academia.
Indigenizing colonized spaces begins inside of you.
One way to fight indigenous erasure is to stop praying to our oppressors’ God; and to reject the concepts and trappings of a religion that was used as an excuse to kill millions of our ancestors in His name.
A Note To The Reader:
It is entirely speculation as to the true roots of what we call Powwows today. This subject has not been examined very closely by scholars, or researchers, as far as the author can tell. Any information and/or references that you have on this topic would be greatly appreciated. Please think critically about everything you are told regarding our past and history, and always take what you hear with a grain salt. But do your own research, and check the citations.
Low-income census tracts with a substantial number or share of residents with low levels of access to retail outlets selling healthy and affordable foods are defined as food deserts.
Ver Ploeg, et al. “Mapping Food Deserts in the United States” USDA, Dec. 1 2019, https://www.ers.usda.gov/amber-waves/2011/december/data-feature-mapping-food-deserts-in-the-us/
The reality of Low-Income Households, situated too far from Supermarkets, Grocery Stores, etc. is something that is finally being identified, and studied.
These areas are typically urban, rural, and semi-rural environments, where lack of vehicle access, public transportation, or just the sheer distance to a grocery store, prevents people from being able to purchase and transport healthy, fresh, nutritious food to their dwellings.
In urban areas, the closest and cheapest food sources are often only places like Fast-Food Chains, and Convenience Stores.
Unfortunately, these food sources are trash. And “ultraprocessed foods” like frozen pizza, hot dogs, store-bought cookies, ice cream, microwave dinners, Fast Food Burgers, Chicken Nuggets, and more, have been linked to certain forms of cancer, and help to provide an early death for those who can’t afford or access fresh meat and vegetables.
In rural areas, the impossible-to-travel distance from one’s house to any grocery store can mean that people just don’t eat, at all. Or, the amount of food which can be purchased is severely limited by the actual cost of going to and from the grocery store, and/or the amount of time it takes to make the trip is too long.
Having lived in both types of Food Deserts, it’s easy for me to look around at the City of Alameda and see the abundance of Food Sources, and their Connections via Public Transit, and find a place that is not recognizable as a food desert in any shape or form–at least, not in Bay Farm.
Upon researching this subject, I discovered that Bay Farm actually is considered a “Low Food Access Area”. Which is surprising, because Bay Farm also has the highest concentration of Home Owners Associations in the entire City of Alameda.
When the substantial addition of housing begins in Bay Farm, the Harbor Bay Landing will already have been re-developed with multi-unit housing. And it seems inconceivable that another grocery store won’t pop up, just like the Alameda Marketplace did–if a big store like Whole Foods, or Safeway, don’t beat them to it.
The take away is that Alameda Point really needs some Services.
That’s really what this map says to me.
For an area that used to have its own grocery store, the former Naval Air Station has become a point of embarrassment, specifically because of The City’s neglect of its residents. It’s something no one talks about. Just like the soil and groundwater contamination….
But we need to address these issues if we plan to be here for another 50 years. We can’t just focus on building parks, and leasing buildings to the highest bidders.
Recognition and Acknowledgment can only do so much; we know. But it’s the start of a larger truth and reconciliation process that America needs to engage in.
This may be a project that focuses on Native American “stuff”, but…
Native American History isn’t the only American History that has been ignored by Alameda’s Colonial Historians.
“The Chinese Vegetable Vendor”, Bancroft Collection, UC Berkeley Bancroft Library, (undated.)
Asian-American History is largely overlooked; despite the fact that Alameda was the terminus for the Intercontinental Railroad. And Chinese people are primarily credited for building the railways connecting the Eastern and Western United States. There was an influx of Chinese immigrants, who would become the backbone of a service industry, in California.
During the same time:
Alameda was being founded (1853);
Intercontinental Railroad terminus in Alameda (1869);
Chinese Exclusion Act (1882);
First Excavation of “Sather’s Mound” for San Francisco Call (1892);
During 1908, during reporting on the second (and final) excavation of the Mound Street Shellmound, a “Chinese Vegetable Garden” was pictured, and described in newspaper articles, to be on the shellmound itself.
“The Alameda Indian Mounds”, San Francisco Call, Sep. 11, 1892
In the last example, the “Chinese Vegetable Garden” was pictured as part of a “Chinese Camp”. The garden itself appeared to be fairly large, and the image seemed to show the boundary of the camp itself butting up against more farmland.
“A Comparison”, the Alameda Argus, July 25, 1878.
In Alameda and Brooklyn townships there are not less than 300 Chinamen engaged in gardening operations.
“A Comparison”, the Alameda Argus, July 25, 1878.
Research into “Chinese Vegetable Gardens” around the San Francisco Bay Area, California, and beyond, show that these “gardens” were misnomers. In reality, these “gardens” were farms; and could cover several acres. Many were terraced.
These farms produced food for entire towns. Not just the Asian-American people who would later be confined to Chinatowns across America.
Sam Hop Co., San Francisco, California, Feb. 5, 1908
In historic City of Alameda Municipal Codes, there are laws against the sale of vegetables specifically by Chinese people who did not purchase a vegetable sales permit. These kinds of laws were created as economic barriers to knock the legs out from under any possible competition with white grocers and farmers. White people were so blinded by their own poison that they had no problem publishing their thoughts in black & white.
“The Determined Heathen”, Alameda Daily Evening Encinal, April 7, 1894
Chinese-Americans were already barred from owning land, and were excluded from full citizenship because of the same racist, white supremacist ideologies that were already affecting African-American, and Indigenous/Native/First American people. And, just like them, Chinese-American History has been largely ignored, and unspoken.
Despite the extraordinary measures by white people to insulate their fragility with false “exceptionalism”–by cheating, and excluding fair competition at every turn–rumors of Chinese wealth generated through farming began to circulate.
One rumor claimed that a man was able to amass $4,000 within four years, and return to China a well-off man from just the sale of vegetables, alone. [$4,000 in 1890 is roughly equivalent to $123,581.54 today.]
Untitled, Undated (between 1880-1910), picture of Chinese Man with Pail of Vegetables in His Left Hand
Such was the contempt for any nonwhite citizen of Alameda, that a strong opposition rose by White Alamedans against the minority farmers, who–despite feeding the island–began to be demonized for “benefitting” from the “best land for residences”; and for their practice of enriching bad soil with manure. The land owners who rented to Chinese immigrants, the Alameda Board of Health, Alameda Chief of Police, were all assailed as enemies of Alameda; responsible for the detriment of city life, and degradation of Alameda’s haut monde.
This story continues. But it’s continued in the shadows of Alameda’s white history. The accomplishments of the Chinese immigrants who literally built this island were re-appropriated and claimed by White Men, who are extolled as “heroes” and “visionaries”. When it is truly the work of the (non-white) global majority.
Of course, none of this history has been made available at the Alameda Museum. Maybe one day soon multi-cultural and multi-ethnic Alameda History will be made available to us all. George Gunn, Alameda Museum’s White History curator was allowed to quietly retire like the coward he is. And the Alameda Museum is currently looking for a new curator. [Good luck.]
This might seem like a repeat of the circumstances which led to the hostile take-over of the Confederated Villages of the Lisjan, INC.: A well-known non-profit organization with dubious claims of tribal sovereignty, and a lack of transparency which was suspended as a corporation by the California Franchise Tax Board for failure to pay taxes and/or file required financial documents.
The fact that Sogorea Te Land Trust is subject to a California Franchise Tax Board Tax Lien was discovered by a Lien Notice filed in Alameda County, on 8/23/2022, as Instrument #2022146941.
It’s unclear if Sogorea Te Land Trust’s Tax Exempt Status will be Revoked, or if the corporation itself will be Suspended by the California Secretary of State (like the Confederated Villages of the Lisjan, INC. was;) but we will continue to provide you with updates as this situation evolves.
In the meantime–if you actually care about whether or not the Land Trust you support (like Sogorea Te Land Trust) adhere to ethical standards, and sound fiduciary conduct, we recommend checking the Land Trust Accreditation Commission’s Website, and searching for the land trust you support.
[Spoiler alert: Sogorea Te Land Trust is not an accredited land trust.]
I read some stuff about what was happening at Wood Street Village, and I wanted to see for myself if it was true. There was an open call for mutual aid, for observers. Reports indicated that removal crews were coming very early in the morning, in an attempt to tow vehicles people were living in, and destroy their property. I read that these city crews were coming as early as 7:00 am to do this, and that it was contrary to a commitment made to place people into other housing, before destroying or removing their current residences.
Some of these articles used words like “cordoned off”, “prevent access by media”. So, I had to see what was happening.
Because this “homeless encampment” has a larger population than many of the places people lovingly refer to as “Pioneer” or “Boom Towns”. In fact, I would argue that these villages are Boom Towns. That the Boom is the disconnect costs and wages, the inequality or unavailability of a continuum of care, a focus on property, and property owners instead of the people involved in all of this transactional “care”.
Because housing is a human right, even though it isn’t a right protected by the law, yet. But the right to due process, protections from illegal search and seizure, and more, are protected. And I definitely knew there actually was some kind of process for relocation. I had to know more.
So, in the morning (approx. 0700), I arrived with some coffee and mini-muffins (cause, I don’t show up empty-handed anymore), and checked in with my initial point of contact to let them know I was there to, like, observe, I-don’t-know-what? But there was a call for mutual aid to observe, so, I’m here, in that car, over there. Then I just chilled in my car for a couple of hours until everyone else started showing up.
For the record, I wasn’t really sure what to tell people when they asked who I was with. Because I was just answering a call from a friend for observers. So I’m just here to see. But I was in contact with people who actually lived there. And I was given confirmation of some of the factual things about notices and times that made the basis of everything I’d been hearing on social media.
What am I here to see? I don’t know; but I’m here to see it. The only thing I represented, feasibly, was the Alameda Native History Project on a Mission of Mutual Aid; Objective: Observe & Report.
06:59 A.M. at Wood Street Village, Oakland, California, at Sunrise
When I arrived there was no one else here, yet. Oakland Public Works employees showed up with a Bulldozer, that they parked in the pictures you see below. Then another truck carrying signage showed up shortly after. They hung around until about 8:00 A.M., when they started closing this section of Wood Street off to use the heavy equipment.
0742 Towards 26th Street0742 Towards Grand Street
Just before 8:00 A.M. the signage was starting to go up. You can see three pictures below of and OPW employee offloading signage from a pick-up truck.
0756 Oakland Public Works Employee Offloading Signs in front of Wood Street Village0756 OPW Employee Offloading Cones and Signs0756 OPW Employee Setting Up Safety Signs, Closing Off Road to Through Traffic
Oakland Police Department showed up briefly; then left to respond to a call within three minutes.
0833 Oakland Police Department SUV Arrives and Leaves Within A Couple Minutes
Soon, more OPW vehicles began arriving, and marking off larger sections of Wood Street for staging. An OPD Parking Tech, and “Civilian Technician” arrived, as well as a Special Assistant to Oakland Mayor, Alexander Evans. Evans was unable to comment as he was there to observe, as well.
0920 Oakland Police Arrives with what looks like Parking Technician, Uniformed OPD “Civilian Technician” also appears.
There was a photographer who was also on-site, named Olivia. Hopefully we get to see her work, ’cause I know she actually went inside and talked to people. So there might be some interviews, and personal stories available.
I spent a long time talking with Daniel Cooper, the City of Oakland Homelessness Administrator, who was in charge of this site. I need to tell you this man has a Master’s of Public Health degree, and brings the concept of the “continuum of care” to the work he’s doing. I know people are really looking at the City of Oakland, and City Employees as the enemy. But, I honestly have never heard the kind of language that Daniel Cooper was using to acknowledge the situation here at Wood Street, and in Oakland, in General.
Like recognizing and naming the role racism has played in creating a situation where a majority of Oakland’s homeless population is Black. How racism creates the conditions for Black people to become homeless more often, and robs them of the opportunity or ability to become housed. And that this system robs everyone of their humanity, but that it’s just because of prejudice and a systemic racism that the people who are most adversely affected are Black and Brown People, Indigenous People, and People of Color because they’re not white; and this system was created to perpetuate the illusion of White Exceptionalism, White Privilege, and what I have no other words for than Racial Nepotism.
Daniel Cooper has a compelling back story that he shared freely. About how he grew up, to even get into one of the best colleges on the East Coast, and the commitment and sacrifices he had to make to finish his degree. You should listen to him speak about these experiences, because they are so relevant to the work he’s doing here, in Oakland. The candor and earnestness of his truth is undeniable.
If you get the chance, I think you should talk to him. Because he has a lot of knowledge and wisdom to drop on us about this subject that we’re only talking about on NPR. But he’s here to do it. He knows how to do it. As someone who’s come in from a completely different state, he doesn’t have the same political allegiances or baggage that any of the former administrators had.
And he has a message: Daniel Cooper vehemently wants us to know that the people we need to be haranguing are our Alameda County Supervisors, and the Alameda County Health Official; who can do things to help fill the gaps of City budgets to fund programs, and create laws and policies which don’t just focus on property, and cleaning debris, but focus on the actual people impacted by these laws and policies. And the people problems, obstacles, and traps, that create the debris and property issues that everyone wants to focus on instead.
Daniel Cooper told me how he personally confirmed availability of rooms and R.V. parking space for relocation himself; on his own time. He has the receipts. He can show you the pictures on his phone from when he went to these places himself to guarantee the availability of these locations. He didn’t have to do it. He could have just lied about it like all the politicians and bureaucrats past. But he did. And that really shows that this man gives a fuck. That he’s actually focused on the continuum of care.
And, I think people should start asking him, a Public Health Expert, what we need to be doing to help him help the City’s Homeless Population. Because, at the end of the day, he’s still just one man, in one position. But the experience and expertise that he brings to this city are something that we should be supporting whole-heartedly.
That means telling the Alameda County Board of Supervisors to give money to cities to help augment the services that Alameda County Provides, to fill the gaps, and support a continuum of care. To let the Alameda County Health Officer know that Declaring a Health Emergency will avail Counties with the resources necessary to respond to this situation like an earthquake, or a hurricane, just happened.
We have tools that we are not using because we are too focused on the wrong part of the problem.
For too long the focus has been on property, on trash, on right-of-way issues. The focus really needs to be on human needs, providing care while preserving dignity, long term treatment, long term support, viable re-location, and the availability of well-funded services to affect all of this.
Criminalization does not solve the problem. You can’t create a system designed to marginalize a whole group of people and then blame them for being the victims of your design. That’s just the ultimate abuse.
But how can we change a system if we continuously focus on the areas where we have the least impact? The most superficial benefits?
We can’t solve this problem with red ribbons, photo ops, or by disrupting a couple city council meetings. We need to identify the specific people in charge and keep the pressure on. We need to fight for specific solutions, with measurable outcomes. And we need to listen to the people who are most impacted; the people who actually live here.
If there’s anything that you should take away from all of this; it’s that you have power, too. And you don’t have to physically show up to make a difference. That you can contribute your voice, and advocate for people by simply picking up the phone, often, to call your Alameda County Supervisor and tell them we need more funding for programs to help people, instead of property owners. And to tell the Alameda County Health Officer to declare a Public Health Emergency to adequately address the conditions that people are forced to live in.
We cannot blame the victims for the fact that we are all complicit in not doing what we can to make this world safer and more equitable for all of us. Just as we created the situation people languish in today, we can also create the conditions necessary to alleviate their suffering, and help lift them out of this purgatory.
… These are the last pictures I took before I left at approximately 10:39 a.m., ending a little more of 3.5 hours of observance.
10:35-10:38 AM 00110:35-10:38 AM 00210:35-10:38 AM 00310:35-10:38 AM 00410:35-10:38 AM 00510:35-10:38 AM 00610:35-10:38 AM 00710:35-10:38 AM 008
I want to note that this isn’t about taking pictures of a “homeless camp” or people who are unhoused. I didn’t even go into the village, because I was here to watch the people in uniform, and to document their activity. Please respect the people at Wood Street Village, by using compassion, and recognizing that this is their home. Please ask for permission before you enter their space; and don’t if they say no. Ask if someone even wants to talk to you. Respect their right to privacy, and to be left alone. The right to quiet enjoyment is truly one of the most basic rights housed people take for granted; and the first right people lose when they are forced out here.
If you want to find out what you can do to help during this process, hit up Daniel Cooper. He can put you in touch with one of the many organizations involved in advocacy for Wood Street Village, and other places with people that aren’t getting as much attention, but need help, too.
You can also email us at Collab@AlamedaNativeHistoryProject.com to add your organization or contact information to this page, as I’m not including anyone’s personal info without them opting in.
Alameda County Board of Supervisors Website Funding for Cities, More services for the County – Literally complain to your County Supervisor often enough they will remember your name.
Alameda County Public Health Department Phone Directory Encourage the declaration of a Public Health Emergency to have access to resources needed to meaningfully address what is a legitimate public health emergency that’s affecting both people, and the environment.
It was only supposed to be a visit. But I could not refuse the opportunity to stay, and answer questions about Native American stuff and History from a bunch of school children.
The lecturing part is kind of difficult, but Q & A is lit. The Alameda Native History Project supports alternative forms & modes of education, such as active, inquiry-based learning. As such, it is more natural to do something like introduce the exhibit and facilitate learning through the learner’s inquiry about specific objects, observations, scenarios, and problems.
In fact, the Alameda Native History Project is an example of the effectiveness of inquiry-based learning; and what a dedicated, resourceful learner can do on no budget, independently of any other organization or institution.
Overall, the aims and goals of this organization is to create a new, more accurate, and nuanced, narrative regarding the Indigenous History of the San Francisco Bay Area. And to do this by using science, and imagination, to re-capture something that is often referred to as “lost”, and “immemorial”.
To which I say: we haven’t even begun to interpret the artifacts left behind by our ancestors, and held in Universities, Museums, and private collections. Indigenous people are now, and have always been, the most well-qualified, and best suited to interpret our own history, and artifacts.
…
I recently spoke with someone from the Martinez Historical Society over the phone, and they invited me to come and see their museum, and talk about their collection, and what might be available and relevant to Native American History in the San Francisco Bay Area. Our conversation was nice; and it sounded like they had an archive which was well put together. So I decided to drop by sometime.
On a recent Tuesday (14 June 2022,) I found myself in the City of Martinez, with my contract work finished, and the Borland House (aka “Martinez Museum) about to open. This was fortuitous, because the museum is only open on Tuesdays, Thursdays, and Saturdays, from 11:00 am, to 3:00 pm–except holidays.
When I reached the door steps of the Borland House, I called out, and introduced myself, to Mary, (I think,) who was just entering the front door. I found out Mary works for the museum when we introduced ourselves, inside. Mary set me up with an explanation of the self guided tour; and I signed the guest book, then entered the first room.
The first room was dedicated to the “The Native Americans of Martinez”; and to the Ranching Period, right after the Rancheria Period. With a really interesting focus on the history of Alhambra, and Fernandez Valleys.
The room was well-lit, and had a lot of space, even though there were: three large exhibit cases; an old cash register; a side-saddle, on a big mount; a complete and bonafide cowboy get-up; two flags (50-star and California bear); branding irons; a hitching post; a flat-iron stove, with the english flat iron… and something else in the corner by the window between the case and the get-up I can’t recall….
Now that I think about it, there’s a Cowboys and Indians Theme here.
There’s an implication of us, and them; before and after.
“Native Americans used to be here; but then we came; they left; and we built ranches (agriculture), infrastructure, and industry.”
I think it’s really important for you to know, that–from an Indigenous Perspective: The Mexican Rancheria and California Ranch Periods can be seen as one long Ranch Period, punctuated by violent foreigners with cows, horses, guns, and hats.
In fact, one of the primary areas of conflict were cows on tribal territory, without permission or payment, eating the primary food stock of not just one tribal group, but the primary cereal stock of all of the tribal groups in the region. Nuances include: the plants weren’t even ready to eat yet; and–when we complained–the conquistadors would raid our villages.
The Spanish and Mexican Era in California History is often miss-understood, and poorly interpreted, when it comes to the Indigenous experience during this time. And questions like “Where did all the ‘Indians’ go?” are a by-product of this lack of knowledge, and perspective. Real Indigenous California History can explain what happened, and fill in the gaps of the vague generalizations found in most textbooks, and taught by most universities and institutions today.
…
The longer I stayed at the museum, and engaged in the exchange of knowledge and experience, the more I came to understand the nature of the misunderstanding and, therefore, misrepresentation of Native American History outside of institutions like Universities, and specialized Research Projects, like the Alameda Native History Project.
After all, local historical societies and museums are run by community members. The Borland House/Martinez Museum is an example of a local historical society which has very personal, and direct ties, to the living history of the community it serves. This is evidenced by Sandy’s family heirlooms, from the family ranch, in Fernandez Valley appearing in the Ranch Life Exhibit.
But these histories are not as dichotomous as one would assume.
In the San Francisco Bay Area, many Ohlone, Karkin, and Saclanes people became ranchers during what was largely considered the Ranch Period, inclusively. Because white people and white history–which is what is taught in schools, and most museums and other institutions–are unable to distinguish between different shades of brown: the movement of Indigenous people, through (and into) the Spanish and Mexican population went largely unnoticed. In the eyes of white history, we simply disappeared, ceased to be seen within the sea of brown faces laboring in fields, and breaking horses on ranches all throughout California. My great-grandpa was a Numu Cowboy.
As someone who was born and raised in America; who was adopted out of my tribe, and raised by white people; I understand the concept of, and experience multiple forms of otherness, in a very unique way. And I can recognize we have all been indoctrinated into believing the white excellence narrative of the founding of America at some time or another. And the belief that success only comes from dominance, and exploitation. This is the class structure that was created by these foreigners. People who aren’t even from here. These old, dead, christian, white supremacist, terrorist, European war criminals–on boats. Who are called heroes, pioneers, and innovators, today.
In reality, these people were riding the high of a religious fervor, following the heretical concept that God promised white people heaven on earth; a Zion in wait–in the form of “The Americas”–and that it was God’s will to purge this land of anyone but white christian fundamentalists (aka “God’s children”.)
The concept is called “Manifest Destiny”, and it was first heard in 1845. But these were just words used to name a belief that made it possible to justify so much harm, so quickly, to so many people; and to relieve white people of their individual guilt, and responsibility. After all, their God told them to massacre women, and children; spread disease through contaminated blankets; and destroy the Buffalo, and every other living creature on Earth. Why should they be responsible for their actions, when it was God’s Will to kill every heathen who couldn’t be saved, and every savage who couldn’t be tamed?
The true cost, and horrors of the Indian Wars have been largely unaccounted for; and such barbaric concerns were certainly not spoken of in a civilised Victorian society. The newspaper articles concerning “Injun”, “Indian”, “Red Man”, “Savage” are just as offending as you think they would be. Except, the articles about military engagements and victories never mention the war crimes. Which is strange, considering how much shit they were talking about everything else.
But this is still a narrative that centers colonization, and the colonizer. Any time you de-center the colonizer from Indigenous History, you only have Indigenous History.
The problem with white history is that it’s narcissistic. White history only wants to see itself reflected in the story of other people. White history does not want to learn the story of those people. Because the story of those people ended when white people conquered them.
…
In the first room, Mary was talking with another woman, who I would find out is named Sandy. Sandy is a volunteer docent. She also has some pretty cool family heirlooms in the ranch displays. However, she is not very familiar with the Native American Exhibit. So, Mary and Sandy were going over the names on the maps, and the artifacts.
Unbeknownst to me, Mary, Sandy–and Maris, who I will meet in a minute–are all getting ready to host 40 school children for guided tours through the Borland House.
So, instead of trying to crowd around the Native American exhibit, I shunt off to the kitchenware, and the (very nice) bobcat fur. I look at the pictures of the men on the wall, and the wine press and grapes, and nice under-stairwell niche, that’s been turned into an exhibit about the “First Lady of Martinez”.
But I can still hear someone trying to work out the names on the maps. “Car-kwee-in? Yeah….” The not-so-sure voice said from behind.
“It’s Car-ken, like K-A-R-K-I-N.” I said, “That’s the name of the people who lived here.”
They apologized; and switched to the proper pronunciation. Which was cool. And then they started working identifying the objects in the case.
Most of the items were found in the hills behind the John Muir House. Beautiful arrowheads of all forms, shell necklace jewelry I’ve only seen in archaeological texts, in very good condition, right in front of me. Close enough to wonder at the adhesives developed to construct complex objects that require durability, like rattles, fans, and regalia.
There were strands of heishi beads in clamshells, and abalone pendants that look like they’re straight out of the book.
Someone asked if these beads and shells were treated as cash. And I just saw the opportunity to shift the paradigm a little. I know, I totally butt in, and man-splained. But, I was actually there specifically for the purpose of visiting local Bay Area Historical Societies, and seeing how they chose to curate Native American History, to find new sources of information, and creative methods and examples of curation and exhibit design.
And I thought what a shame it would be to have such a nice exhibit without the proper interpretation.
Plus, despite having the visual aids and information provided by the East Bay Regional Park District’s Ohlone Curriculum, these people were still having problems putting it all together. And I realized, maybe for the first time: that this isn’t their fault. That these people actually wanted to know more, and had taken the time, and done the work to find the best information available today.
It was clear the amount of care and reverence that was paid to Native History; and the importance these docents placed on actually learning about all of the exhibits in the local museum they helped curate. They were humble, honest, and willing to learn. And, despite none of us having planned any of this, we found ourselves sharing our mutual understanding of California’s history.
It started with an explanation of the economics of trade in the San Francisco Bay Area; and our (California Natives’) connection to each other all over the state. I outlined some of the more valuable things people traded with, and mentioned that scarcity and distance also played a role in something’s value. We didn’t simply trade shellbeads as money. We traded dug-out canoes, marriage regalia, houses, ceremonial items … and the components to make those items. Sometimes the components were equally as valuable as the finished item itself. I introduced the nuance that not everyone made regalia, or canoes, or arrows, or grew food; that these were specialized objects, created by artisans, and so trade with these artisans was different than trade for subsistence, or goods.
I mentioned the difference between the Tule Canoes, and the Dug-Out Miwok Canoes. We talked about the different language regions, and I helped compare and contrast the information provided by all of the East Bay Regional Park District’s Ohlone Curriculum Maps, providing annotation on the changes in research, and narrative, visualized in each one.
I told them that Miwok was the primary language spoken in Missions, so that’s why everyone thought all the Natives here were Miwok. That, when the Spanish came, we had a difficult choice to make, that we could have either stayed, and capitulated; or we could leave, and try and live our lives in the ways we knew how.
I told them how the people who stayed formed their own groups, and that the struggle became more politicized than a simple struggle of resistance. Because there were indigenous people who had converted and joined the missions, or worked for the conquistadors, or the white “Californios”, who were beginning to trickle in later on. And then there were the indigenous people who still chose to fight, and stay in the valleys and on the shorelines of their ancestors. These people were not united. And all of these groups became locked in a struggle against each other, and against the colonizing population. They were all struggling for power, and influence, and survival, ultimately.
In between there was the Spanish-Mexican War, and then the Mexican-American War; and during all of this, indigenous people slipped through the cracks. No one was really worried about the what Native Americans were doing, until California had been firmly placed in American control; because Indigenous people had effectively been removed from the crusade for land and gold. Colonization. Conquest.
Once the Americans had wrested California from Mexico, any indigenous people who could pass for Mexican or Spanish did; to avoid being rounded up and put into concentration camps called “reservations”. And we continued to live and labor here, virtually unnoticed, dormant, for the next seven or eight generations. Surviving numerous attempts at erasure, genocide, family separations, and government neglect.
I said we are becoming more visible. Like the Muwekma Ohlone Tribe of the San Francisco Bay Area. But it’s not a “comeback”, because we never left.
Then we talked about the fact that there’s not a lot of information on what happened to Native Americans after. But I explained that there is. That the only reason we don’t fully understand these items and their significance is because of a lack of imagination and grasp of metaphor on the part of early archaeologists who thought they were the expert in someone else’s culture.
I told them that people assume Native Americans weren’t engineers, or scientists because they don’t have the ecological background to (a) recognize, or (b) appreciate the fact that Native American civil engineering projects were academic exercises in recreating natural systems with such expertise that white people can’t tell the difference between rivers and creeks, and indigenous designed and constructed regional irrigation systems. That our systems were designed, essentially, to dissolve into the natural world without much as an oil slick on the surface. Because we are not colonizers and we do not attempt to conquer the natural world because we realize we are an integral part of it.
That Native Americans can tell you what happened to us; it’s just that no one listened to us ever, and we honestly still feel some type of way about what happened. [Is happening.] So that’s why we just don’t want to talk about our history so much.
But, if Native Americans were consulted, we would be able to fill in the holes, and be able to identify all of the items in their collections, as well as explain their uses and significance. Just as Mary, Sandy, Marvis, and I did.
And that was when Mary asked if I would mind staying to talk to some school children about everything I just said about the objects in the case, and the fact that Native American People are still here, and alive today.
Honestly, I was really interested in learning what the kids thought about these objects, and what they wanted to know about. This would be a great opportunity to create a kid-friendly narrative for some of my work that other educators can use or build on. Or… at the very least, help me figure out what kinds of labs, workshops or demos would be the most entertaining and the best for generating an organic, student-led discussion, guided by their inquiry.
I was this many years old when I found that’s called “de-centering” the teacher.
Anyway, it was hella fun. And It was really awesome to see these kids get excited to learn about these objects. And I was really happy that someone said something like “we have one have of those at home”, when I was showing them the mortar and pestle, because I got say, “That’s great! What do you make with it at home?” And explain how lots of people use metates, or mortar and pestles, to make their food, and stress how awesome it is that we have something in common. (And it’s even more awesome because it’s food!)
I learned a lot, myself, with the help of the day campers. And I was really just happy to help. It’s been a long time since I stood in front of an interpretive station to make a presentation. And, yeah. This was the beginning of an unofficial collaboration and partnership with the Martinez Historical Society.
Gabriel Duncan, of Alameda Native History Project, showing Martinez Day Campers a mortar and pestle.Looking up to make sure everything’s okay with the second mortar and pestle. … Hearing my mom’s voice yelling at me over the hardwood floors in my head.
…
Over the next month, I would work with the Martinez Historical Society to give them some foam-mounted maps to address their historical and cartographic needs and wants. So, that’s where we’ll pick up in the next article.
On Monday, Amy Wooldridge (Director of Alameda Parks & Recreation Department) replied to our open letter concerning the possibility of Sogorea Te Land Trust being given a portion of Linear Park, in Alameda–at the corner of Main Street and Singleton Avenue.
In our preliminary email, asking whether or not this was true, Wooldridge told us: “The Recreation and Parks Department is working with the Sogorea Té Land Trust and Confederated Villages of Lisjan to develop an agreement regarding a section of tule plants in the Main Street Linear Park between Singleton and Stargell streets…. Sogorea Té Land Trust will take responsibility for maintenance of this area which includes removing weeds and invasive plants…. They will also then have the opportunity to cultivate the tule plants that they use for ceremonial dress, boats, roofing, and baskets.”
Our primary objections were two-fold:
The Confederated Villages of the Lisjan Nation, Inc. is not a tribal government; the City of Alameda is Muwekma Ohlone Territory.
Confederated Villages of the Lisjan Nation, INC.
Muwekma Ohlone Tribe of the San Francisco Bay Area
Less than 5 years old.
Documented existence before 1890. (aka “Time Immemorial”)
Represents 1 family.
Thousands of enrolled tribal members.
Corporation
Federally Recognized as a Tribal Nation*
*The Muwekma Ohlone Tribe of the San Francisco Bay Area is currently fighting to restore their Federal Recognition as a Tribe. Find out how you can help.
The site proposed for management by Sogorea Te Land Trust has been subject to soil and groundwater pollution which was never properly cleaned.
2 x 6,000 gallon gasoline tanks removed in
1 x 550 waste oil tank.
These tanks were leaking gasoline and waste oil into the soil at Main Street, and Singleton Avenue, specifically.
Contaminated soil around tanks were used to back-fill holes made from tank removal.
Contaminated groundwater sprayed on contaminated soil for dust suppression during the entire project.
Existence of Toxic Marsh Crust 4-18 below ground surface.
Water table at 3 feet BGS, drainage ditch at least 4 feet deep.
2021 Groundwater Ambient Monitoring and Assessment report finds Benzene, Naphthalene, and other contaminants in ground water at one of the 26 underground storage tanks within 1,000 feet of proposed land management area.
Specific guidance from Alameda County Healthcare Services requiring review of sufficiency of corrective actions before Land Use may be changed.
It was our impression that the City of Alameda had reached out to Sogorea Te Land Trust in another performative display of “restorative justice” to give indigenous people [toxic] land back.
We found out that this was not the case. Sogorea Te Land Trust was not being given land by the City of Alameda.
“This was simply intended as a short, one-year maintenance agreement that also included and allowed for the Sogorea Te Land Trust to cultivate the plants for non-edible purposes.” Amy Wooldridge told us; adding, “They had reached out to me directly with this interest and since this park is in need of more maintenance, it seemed like a good fit.”
However, after being told about the dubious nature of Sogorea Te Land Trust’s intentions to convey trust land to the Muwekma Ohlone Tribe of the San Francisco Bay Area, and being given credible information regarding the suspected contamination of Linear Park, Amy Wooldridge has told us she intends to “pause” plans for collaboration with Sogorea Te Land Trust, “and will keep the Muwekma [Ohlone] Tribe of the San Francisco Bay Area apprised of anything connected with Indigenous People that I’m involved with here in Alameda.”
This news is a victory for the Muwekma Ohlone Tribe of the San Francisco Bay Area, because the City of Alameda falls within traditional Muwekma Ohlone territory.