Alameda Native History Project

Category: Archives

  • Save Shellmounds (Not Parking Lots)

    Shellmounds are ancient structures created by thousands of years of indigenous occupation.

    Shellmounds are cemeteries, or mortuary complexes. The final resting places of the first people to live in this place we call the San Francisco Bay Area.

    There were once over 425 shellmounds in the San Francisco Bay Area alone. In fact, there were many more shellmounds than that.

    If you look closely at the distribution of shellmounds in Marin and Sonoma Counties, and apply that density to the rest of the Bay Area, you will very easily top 600 shellmounds.

    Despite the fact that shellmounds are cemeteries, hundreds were still destroyed all around the Bay Area.

    And–to make matters unimaginably worse–the bodies inside were ground up, and used as overspread to level out train tracks, and build massive infrastructure (like the Angel Island Immigration complex.)

    “How was this possible?” (You may ask yourself.)

    Wouldn’t someone be able to tell there were bodies inside of these mounds?

    Yes. People could tell there were bodies in the mounds.

    Even though some news stories feature witnesses who described bones disintegrating, or “turning to dust” as soon as they were handled…. People are still finding skeletons in places like Alameda, California, whenever they dig somewhere for the first time in a hundred years–which isn’t hard to do when many houses in Alameda are 100 years old.

    In spite of the desecration, and destruction visited on hundreds of shellmounds here in the San Francisco Bay Area, many still survive. And a surprising amount shellmounds survive intact.

    The most well known, “intact” shellmounds in the Bay Area reside in the Coyote Hills Regional Park. They are known as the “Ryan” and “Patterson” Mounds.

    They join a long list of shellmounds which have been reported upon and studied over the past 100 years or more.

    This list includes (but is not limited to):

    • Ellis Landing (Contra Costa)
    • Emeryville (Alameda)
    • West Berkeley (Alameda)
    • San Bruno Mound (San Mateo)
    • Miller Mound (Colusa)
    • Alameda Shellmound (Alameda)
    • Ryan Mound, and Patterson Mound (Alameda)
    • Burton Mound (Santa Barbara)
    • Herzog Mound (Sacramento)

    … Just to name a few.

    Excerpts of Illustrations from “Shell midden” surveys in SoCal showing shellmounds in situ:

    Many of the ancestors and artifacts exhumed and stolen from these mounds reside in the Phoebe A. Hearst Museum of Anthropology, on the University of California, Berkeley Campus.

    These objects and human remains were taken during a period of “salvage archaeology“. Which was a period of intense extractive and exploitive research into Native American Language, Arts, Culture and Religion under the premise that the “Aboriginal Indians of North America” would soon become “extinct”.

    Obviously, much of this work was made easier by the dispossession, missionization, forced internment (on reservations), and annihilation, that Indigenous People endured since First Contact with Europeans.

    Just as Indigenx, Native American, First Nation and all First People of this place survived colonization: so did their shellmounds.

    It’s up to us to break the cycle of destruction. The cycle of purposely disconnecting people from the places they come from. And then destroying those places (literally) for no other reason than the speculative amount of value or resources the land is worth.

    One of the ways we can put the earth back into balance is by letting those who are from this earth gain access to their ancestors; and traditional places (like hunting camps) and resources (like a river) which provide a tribal cultural benefit.

    Traditional tribal hunting grounds provide a tribal cultural benefit as source of traditional sustenance…. A river (or certain parts of it) where fish are caught, or plants or other things are gathered, is a natural resource which provides a tribal cultural benefit.

    There is an air gap between the idea of land stewardship as a Native American landscaping service; and land stewardship through traditional cultural practices which have shaped much of the natural ecosystems of the Bay Area for over 10,000 years.

    Render of a shellmound on the shore of the Carquinez Strait.

    The mounds which still exist are not flat; have not been dug out; and are certainly not parking lots, transit stations, or shopping malls.

    Parking lots are not “undeveloped” space.

    Parking lots are not “open space”.

    Parking lots have been levelled, packed, and paved.

    …Just because parking lots are flat does not mean the land “isn’t developed”.

    You need to know this:

    When we talk about saving sacred sites. We’re talking about real sacred sites. Places which have been spared from development, either by ignorance, or by luck.

    Render of a shellmound across the bay from San Francisco. Possibly in Albany, or El Cerrito.

    Shellmounds are a part of the natural environment.

    Shellmounds support the ecosystems they reside in.

    Shellmounds are not parking lots!

    Aside from the spiritual impact of shellmounds to their surrounding areas: shellmounds today provide habitat for plants and wildlife where that habitat is endangered–and, under constant threat of development.

    You can help protect sacred land by protecting the environment around it.

    You can help protect sacred land by advocating for its conservation, and return to the San Francisco Bay Area Ohlone Tribe: the Muwekma Ohlone Tribe.

    While support for land trusts,
    and ideas like “rematriation” are wonderful….

    Fundraising campaigns like “Shuumi Land Tax” take away from the real causes of Ohlone Tribal Recognition, Ohlone Tribal Sovereignty, and Ohlone Ancestral Land Back.

    Ohlone people deserve respect and deference. When you give your land acknowledgment or money, do your research first. Don’t confuse non-profit corporations with actual tribes.

    *The Shellmounds section of this website has more links to information.

  • BART Decolonized: Travel the Indigenous Bay

    It’s The Bay

    The Indigenous Bay, that is.

    Alameda Native History Project has remixed the San Francisco Bay Area Rapid Transit (BART) System Map to show:

    • Bay Area Tribal Regions
    • Station Names
    • Indigenous IATA [Airport] Codes

    Travel the Indigenous Bay with Native Pride!

    A small run of prints are available now on our merch page.

    Get yours before they run out!

    For real, though, once they run out, it’s going to be a minute before another run is printed. And you’ll be forced to make due with one of our other awesome maps.

  • Sogorea Te Land Trust is Not an Ohlone Organization

    When you read articles like:

    “Controversial Berkeley shellmound burial site to be returned to Ohlone“

    “Berkeley buys Ohlone shellmound, returns it to Indigenous people“

    “City aims to ‘right a historic wrong,’ to return shellmound site to Ohlone people“

    Headlines around the Bay Area right now.

    You are being misled.

    Here’s a breakdown of how these articles are misleading, and what the truth is behind Ohlone Land Back:

    1. The “West Berkeley Shellmound” is Not Being Given Back
    2. The City of Berkeley did not Buy the West Berkeley Shellmound
    3. Sogorea Te Land Trust is Not An Ohlone Tribe or Organization
    4. The West Berkeley Shellmound is not “endangered”
    5. Lisjan has never been the name of any Ohlone Tribe
    6. Confederated Villages of the Lisjan Nation, INC. is a Corporation, Not a Tribe.
    7. Corrina Gould isn’t a tribal chairperson.
    8. If you really want to help Ohlone People…

    1. The “West Berkeley Shellmound” is Not Being Given Back

    The Parking Lot was bought for ~$27 Million Dollars.

    Nothing about this is an act of charity, or legitimate “return” of native land. The fact that the property being purchased is a 2.2 acre parking lot–instead of a real shellmound–is kind of embarrassing; especially because these headlines are so wrong.

    Just because the City of Berkeley City Council voted on an agenda item with the title:

    Adopt first reading of an Ordinance authorizing the City to acquire the portion of the West Berkeley Shellmound located at 1900 Fourth Street and also authorizing the City to transfer that property to the Sogorea Te Land Trust, thereby returning the land to the Ohlone people.

    City Council Special Meeting eAgenda March 12, 2024

    Does not mean that land is actually being returned to Ohlone people.

    It’s a conclusory statement based on the bandwagon fallacy: that donating money, creating cultural easements, and transferring property to the Sogorea Te Land Trust benefits Ohlone people.

    And this false equivocation between a non-Ohlone organization, and “The Ohlone People” is dangerously close to the impersonation of a tribe. Especially when the transfer of money, property and benefits meant for the enjoyment of an Ohlone Tribe goes to an organization which is neither a Tribe, nor Ohlone.

    2. The City of Berkeley did not Buy the West Berkeley Shellmound

    The City of Berkeley only chipped in about $1.5 Million worth of City Money. That’s less than 10% of the total purchase cost of the West Berkeley Parking Lot–which is $27 Million Dollars.

    For comparison, Sogorea Te Land Trust kicked in about $5M along with the $20M donation the trust recently received from the Katalay Foundation. So, the Katalay Foundation is the primary underwriter for this purchase.

    I just want to note that the Valuation for the land at 1900 4th Street, which are two parcels [57-2101-1-3, and 57-2101-5], is currently $9,690,000.00 (or $9.69M).

    …And also let you know that the valuation for this property jumped between 2022, and 2023; from a combined (Land + Improvements) value of $1,306,140, to its current, $9,690,000. That’s a difference of $8,383,860 in value, in just one year. I’m not sure if this has to do with $60K worth of delinquent property taxes being paid in December 2023. But there hasn’t been any obvious change on the ground which would indicate a higher valuation.

    All of this is to say that a purchase cost of $27 Million Dollars is way more than what the land is worth.

    So, there’s actually a really good chance the inflated cost of the property includes legal fees and losses involved in the decade long struggle of the property.

    And, if that’s true, this is much more of a win for the developers than it is for anyone else. Like, $18 Million Dollars more.

    3. Sogorea Te Land Trust is Not An Ohlone Tribe or Organization

    Sogorea Te is not even an Ohlone word. Sogorea Te is a place name for Glen Cove, in Vallejo, which is currently Wintun and Patwin Territory.

    Sogorea Te Land Trust is a non-profit Land Trust that’s supposedly gathering money to purchase [Ohlone] land to return to indigenous people; support “rematriation”; and create urban gardens, and community centers.

    However….

    None of the money Sogorea Te Land Trust has raised, has benefited any actual Bay Area Tribe.

    Not the Yocha Dehe Wintun Tribe, Wintu Tribe of Northern California, Muwekma Ohlone Tribe of the San Francisco, or the Costanoan Rumsen Carmel Tribe, just to name a few.

    The only group benefitting from the Sogorea Te Land Trust’s work seems to be a corporation posing as a Tribal Government, the Confederated Villages of the Lisjan Nation, INC.

    But the fact that:

    • Sogorea Te Land Trust is so often being confused with an Ohlone Tribe, or representing an Ohlone Tribe; and the fact that,
    • Sogorea Te is now accepting land on behalf of “the Ohlone people”; and the fact that,
    • Sogorea Te Land Trust is not correcting this misidentification, false equivocation, or,
      • Making it clear that the Sogorea Te Land Trust is not an Ohlone tribe, and does not speak for one…

    Means that the Sogorea Te Land is getting closer and closer to impersonating a tribe, or at least benefitting from the false impression that the Land Trust is an Ohlone Tribe or Ohlone Tribal Organization–which it is not.

    4. The West Berkeley Shellmound is not “endangered”

    It’s destroyed.…

    But it’s easier for people to believe they are helping to “undo”, or “right centuries of wrong” by allowing a Land Trust to purchase an insignificant piece of what’s left of the West Berkeley Shellmound.

    Wallace, W.; Lathrap, D. (1975) Contributions of the University of California Archaeological Research Facility, Vol. 29, “West Berkeley (CA-Ala-307): A Culturally Stratified Shellmound on the East Shore of San Francisco Bay” https://escholarship.org/uc/item/4616g044

    The West Berkeley Shellmound has been declared “one of the most endangered historic places” in the U.S. But it’s a parking lot.

    Out of the over 425 historic shellmounds in the San Francisco Bay Area, the Berkeley Shellmound doesn’t even make the list of “endangered places” when you compare it to the shellmounds actively being quarried in San Rafael and Richmond.

    I would argue: the only reason the West Berkeley Shellmound has received so much attention is because it’s a flat, empty space which is easy to fit a hundred protestors on top of. [Other shellmounds are behind fences, and protected by Oil, Quarry and Other Industries’ Private Security Companies.]

    But, as a sacred site that needs protecting, the West Berkeley Shellmound is at the bottom of the list–mostly because it’s already 👏🏽 been 👏🏽 destroyed 👏🏽; and, also, because the Spenger’s Parking Lot is not where the shellmound used to be.

    Map of West Berkeley showing CA-Ala-307 (West Berkeley Shellmound)

    The historic location of the West Berkeley Shellmound is on the other side of the train tracks, under what’s now mostly a Truitt & White Lumber Yard.

    5. Lisjan has never been the name of any Ohlone Tribe

    It’s not even an Ohlone word.

    It’s actually a Nisenan place name for “Pleasanton”.

    Lisjan (or “lisyan”) does not appear in any historic mission records–or anywhere else–until 1921: when a Muwekma Ohlone ancestor (Jose Guzman) said “Yo soy lisjanes“, to define himself as someone from the Bernal, and Alisal Rancherias, in what’s known as Pleasanton today.

    Aside from the fact that “Lisjan” appears in an interview of Muwekma ancestor Jose Guzman, which occurred about 87 years after the secularization of the Missions in California: there is nothing to prove that an Ohlone village named Lisjan ever existed. In fact, the only thing passages referring to “Lisjan” prove is that “Lisjan” is the place name for Pleasanton, California; not East Oakland–where Corrina Gould claims the “Lisjan” homeland is.

    To dive in deeper to the references of “Lisjan” in the 1921 interview of Jose Guzman: Guzman was busy discussing how his family came from the North–which was Nisenan territory, where the word “Lisjan” came from–to Pleasanton. In this passage, Guzman talked about his family’s history, and of his grandfather speaking Russian.

    But, let’s be clear: Lisjan is not an Ohlone word at all.

    So a woman calling herself the chairperson of an Ohlone “tribe” (which is supposedly a “confederation” of Ohlone villages) named after Pleasanton, but based in East Oakland, should be considered extremely suspect. 🚩🚩🚩

    re: Lisyan, “The word does not appear in any Spanish mission period records.
    Levy (1978:485)
    Uldall & Shipley Nisenan Texts and Dictionary

    6. Confederated Villages of the Lisjan Nation, INC. is a Corporation, Not a Tribe.

    Corporations Are Not Tribes.

    Corporations can never be tribes.

    Especially non-profit corporations.

    The exercise of sovereignty is not a charitable purpose.

    Real tribal governments are tax exempt because they’re actually a sovereign nation under a Constitution. A lot of Corporations claim to be Tribal Governments, but they are lying. It’s fraud, straight out.

    Tribes can create corporations through State Law (State-Chartered Corporation), through Tribal Law (Tribally Chartered Corporation), or through Section 17 of the Indian Reorganization Act of 1934.

    But Corporations are not Tribal Governments, because Tribal Governments are Sovereign Nations which exist outside of the normal U.S. Corporate Structure.

    7. Corrina Gould isn’t a tribal chairperson.

    There are a number of different reasons why Corrina Gould is not a Tribal Chairperson. The fact that the Confederated Villages of the Lisjan Nation, INC. is not a tribe is the strongest. And it’s evidenced on the faces of everyone you see in every picture of CVL’s “tribal members”.

    Real Tribal Leaders are actually voted for by Tribal Members who represent all the different families which make up a Tribe.

    Look at the Muwekma Ohlone Tribe of the San Francisco Bay Area:

    Muwekma Ohlone Tribal Members pose for a picture in San Jose, California during a ceremony to commemorate the removal of the racist Fallon statue.

    The Muwekma Ohlone Tribe was federally recognized; they have a documented 10,000 year history continuous habitation in the San Francisco Bay Area; not just Federal Documentation, but family trees, and DNA documentation directly linked to archaeological sites.

    The Muwekma Ohlone Tribe is comprised of all the remaining known Indian lineages who survived the California Missions. They have over 614 enrolled tribal members.

    The reason why the Muwekma Ohlone tribe seems like it’s “The San Jose Tribe”, or is only in Santa Clara is because Mission San Jose was down in Fremont. That’s where all the “Indians” got let out from when the Mission systems closed down. So that’s why the Governor issued an order re: squatters on Mission Lands; and why the present-day Muwekma population is distributed the way it is. [That is a completely different historical topic for another day.]

    “But we have members all over the Bay Area,” Muwekma Chairwoman Charlene Nijmeh told me. This includes places outside of San Jose, like Castro Valley, Oakland, Berkeley, San Francisco–and even in Manteca, and Sacramento, and beyond.

    But this is an argument about Traditional, Hereditary Muwekma Territory. And that territory includes Berkeley, and Oakland, and Alameda, and Albany. This whole area is Muwekma Ohlone Territory. The only reason they’re not here is because they haven’t got their land back.

    When you look closer, the “tribe” Corrina Gould purports to represent is comprised only of her own immediate family members.

    Official Portraits of the Confederated Villages of the Lisjan Nation, Inc. have never shown many (if any) members of the tribe Corrina Gould purports to be the Chairwoman of.

    Take this into consideration when you compare the Confederated Villages of the Lisjan Nation, INC. to real tribes, like the Muwekma Ohlone Tribe of the San Francisco Bay Area–which has 600+ members from many different families, who have well-documented, hereditary links to their land and ancestors.

    The pictures of the Confederated Villages of the Lisjan Nation, INC. usually have 5 or 6 actual Ohlone descendants, and the rest of the crew is comprised of Gould’s non-indigenous (“white”) supporters–who are no more Tribal Members than Ward Churchill or Elizabeth Hoover.

    Corrina Gould capitalizes on the public’s confusion about who Ohlone people are and what a tribe is.

    That’s why so many people mention the “Chochenyo Ohlone”, and the “Lisjan Ohlone” without ever knowing who they’re actually supporting.

    If Corrina Gould were really trying to educate the public, she would have told you the truth a long time ago, and actually stepped aside to let the real tribe she came from benefit from the work she purports to do “for Ohlone people”–instead of doing it for her personal benefit, and the benefit of her immediate family members.

    It’s up to you to educate yourself before you give money, land, or support to Native People.

    We get it, you feel guilty about what your ancestors did Native Americans.

    But your desperation to absolve yourself of your White Guilt, and the Sins of Colonization lead you into problematic “fixes”, following straw man causes which end up contributing to the erasure of the very people you’re trying to help.

    Which leads me to this last point….

    8. If you really want to help Ohlone People:

    Stop giving money to the Sogorea Te Land Trust. It does not go to Ohlone People.

    Support the Muwekma Ohlone Tribe of the San Francisco Bay Area as they fight to regain Federal Tribal Recognition on the Trail of Truth!

    The Muwekma Ohlone Tribe of the San Francisco Bay Area is the real, bona fide, tribe of this area.

  • Who, What, and Where is Lisjan?

    “Lisjan” has been referred to as a Traditional Ohlone Village Site, in East Oakland.

    Both the San Leandro Creek, and San Lorenzo Creek bear the name of “Lisjan” creek.

    But “Lisjan” isn’t even an Ohlone word.

    “Lisjan” is what Nisenan People call the city of Pleasanton, California.

    Uldal, J. & Shipley, W. (1966) “Nisenan Texts and Dictionary”

    And, just to be clear: Pleasanton wasn’t called “Pleasanton” until the 1860’s. Up to that point, it was called “Alisal”, or “Alizal”, or “El Alizal”, or “Alisal Rancheria”. And, before that, Alisal was the Bernal Rancheria.

    And Nisenan People are not Maidu People. They’re totally seperate tribes.

    You could say, the present day Nisenan capitol is Nevada City, California….

    The “definition” of Lisjan, a Nisenan Word…

    In 1929, A.L. Kroeber published “The Valley Nisenan“, which contained an expansive, and categorized Nisenan vocabulary; and a decent explanation of phonetics. However, this was only a short list, which did not contain Place Names. But, this book is an indication of the linguistic study and research going on behind the scenes, in California, in the early 20th century.

    It wouldn’t be until 1966, that Hans Jørgen Uldall, would publish “Nisenan Texts and Dictionary“, with William Shipley. This volume includes some very adult stories. So, beware. But, there are Nisenan-English, and English-Nisenan dictionaries in the back.

    Uldall’s dictionary contains the entry for “Lisjan”; as a Place Name for Pleasanton, California.

    But, how did that name, get all the way up to Nisenan territory, 100 miles away from Pleasanton? And 45 years after Harrington’s interviews? Why is “Lisjan” being touted as a traditional Ohlone Village Site in deep East-Oakland, if “Lisjan” is another name for Pleasanton?

    Excerpt from “Chochenyo Field Notes” showing the word “muwekma”.

    J.P. Harrington’s “Chochenyo Field Notes” (1921)

    One of the most-cited references in Ohlone History…

    In 1921, J.P. Harrington performed a Language Survey of Native Americans in the East Bay. Harrington gathered numerous languages during this time, including the “Chocheño” language; which is known as the East Bay Ohlone language, today. Despite being deeply flawed, and extremely sus at times, this document continues to be a primary influence on mainstream discussions about Ohlone History in the San Francisco Bay Area.

    One of Harrington’s interviewees was a man by the name of Jose Guzman. Guzman was interviewed, along with a man named “Angelo”, and a third man who is known as “informant”–presumably, Harrington’s fixer. Francisca is another interviewee who appears separately from Jose and Angelo, most times.

    As a digital file this document is 2.3 gigabytes large. It has 355 pages of original scans. It is entirely hand-written in cursive. [J. Alden Mason’s “Plains Miwok, Chocehnyo Field Notes”, from 1916, actually are written in cursive.] And uses a mix of Chochenyo, Spanish, and English (in that order.)

    This volume is incredibly informative. Even though, a good portion of the information provided by Jose Guzman, and Angelo become problematic in many places–when viewed in context with later anthropological work, and the lack of clear attribution to a speaker (if any) in many of the entries. This is a problem with Harrington, really.

    A majority of contemporary work on East Bay Ohlone People cite J.P. Harrington’s “Chochenyo Field Notes”, from 1921.

    This document is never more than one step removed from almost any article or research paper.

    But who’s actually read it? As daunting as these tomes look in the beginning: I have to be honest, and tell you, it’s not as bad as it seems. 355 pages of hand-written notes goes kind of quickly if you can hang with the kind of Spanglish that’s spoken on many a rez, today.

    It’s easy to get a feel for the personalities of the interviewees by how their interviews progress; and even the type of setting. Some interviews were taken at gatherings. There are write-ups of methods of fabrication for food and tools; songs; as well as old stories, passed down to Jose Guzman. Harrington’s hand-writing also changes, depending on the speed of the information he’s being given, and whether or not he’s having a good day. Sometimes, he had to switch pens, until ultimately finding a pencil.

    In the beginning, Harrington focuses on the basics. Where are you from? What’s the name of your tribe? Have you heard of these people? Can you tell me the history of this place?

    Harrington wouldn’t ask twice about something the same day. He would circle back to it again, on another day.

    As his notes progress, the words move to phrases. The lists become Chocheño lists, with Spanish or English translation.

    This is how “Lisjan” kept popping up.

    Harrington’s Synthesis of Chocheño VS. The Way Chocheño Was Actually Being Spoken

    Aside from where the notes explicitly said who the speaker was, or whether or not the interviewees agree, it’s difficult to tell the difference between Harrington’s own ideas and synthesis of Chocheño; and the Chocheño language as it was actually spoken.

    The following entry shows how Harrington took a variation of the phrase “makin miwikma” (we are good people), and applied it to “lisjan”, to form “lisjanikma”–which, to Harrington’s understanding of Chocheño, means “lisjan people”.

    makin lisjanikma, we are lisjanes. approved lisjanikma but could not get tongue around it.”

    The result was a valid form of the word. But not a word which was actually in use; or even really pronounceable.

    This would continue on the next page, with:

    makin Jinijmin, somos muchachos, cannot say *makin jinijminka inf. tells me clearly

    ‘aji jinijmin mak[n]ote, puros muchachos estamos aqui”

    Hand-writing is unclear for “mak[n]ote”, “mak[in]ote”, “mak[s]ote”, “mak[‘n]ote”…

    This is when I started suspecting there may have been drinking involved in some of these later sessions with Jose Guzman and Angelo. (Because it looks like they’re having fun, and getting kinda goofy at times.) The informant’s answer seems to say more about the philosophy, or [machismo] culture, of the group being interviewed. I can actually see it playing out:

    You can’t just say, “We’re some men.”
    You have to say, “Puros muchachos estamos aqui!”

    It was at this point, that I started noticing the strong Spanish-language influence in many of these examples of Chocheño given to Harrington by Chocheño speakers.

    References to “Lisjan”

    Page 54:
    The Ind. name of the Chocheños is lisianij.

    In the first few pages, we find an entry that says the “Indian Name” of the Chocheños is “Lisjan“.

    This may seem like an authoritative, and all-encompassing reference. But the specifics change over time.

    Page 59:
    lisjanis, In. Infor. They said that S.Jose was an early mission [upside-down triangle symbol]; they called the Inds. here sometimes los viejos cristianos. Jose knows this trbu. too and uses it every day, in talking to me.

    In the next entry, we find out that San Jose Mission Indians were also called “los viejos cristianos”.

    We also find out that Jose Guzman references San Jose Mission Indians this way, as well. No location information is given yet. But that changes.

    Soon, there are distinctions made between who is, and who isn’t Lisjan.

    On page 95 of the PDF, a paragraph begins with “lisjanes were the San Jose.” It goes on to say that, neither the Doloreños, nor the Clareños, were Lisjanes.

    Page 95:
    lisjanes were the San Jose — the name covered up as far as S. Lorenzo Angelo thinks. 8ing. lisjan. yo soy lisjan. The Doloreños were not lisjanes, nor were the Clareños.
    [Mention of Dumbarton Rail Bridge (opened 1910) at bottom of page?]

    This entry includes a little more information about location. It states that the name Lisjan covered up as far as San Lorenzo. This is interesting, because the very first entry said Lisjan is the “Indian Name” of the Chocheños.

    It’s also interesting, because the Chocheño-speaking Indians at San Lorenzo were called “Los Nepes”. Which means, they were considered a completely different group by Harrington’s interviewees.

    Unfortunately, this entry only gives us a rough northern boundary to a possible Lisjan “territory”, certainly not enough information to pin to a certain geographic region. This also means that “Lisjan” was definitely not located in present-day Oakland, at all.

    Pages 105-106:
    kana lisjanka, yo soy lisjan.
    makin lisjanikma, we are lisjanes. approved lisjanikma but could not get tongue around it.

    The next entries that we see, are on pages 105 and 106. While the phrases “yo so lisjan”, and “we are lisjanes” are present; so is a real problem.

    There is no distinction between the words and phrases that are actually used/spoken in Chocheño–and given to Harrington; and, the words and phrases J.P. Harrington created, or invented, on his own, and “pitched” to his informant, and interviewees.

    Using the information found in Harrington’s notes, I prepared the following visual aids.

    I wanted to find the answers to a number of questions I had:

    1. Where is Lisjan? Is it in Oakland, Pleasanton, or somewhere else?
    2. Who are the Lisjanes? Are they a specific group, or family?
    3. Regarding what Angelo said about a Northern Boundary for Lisjan: is it possible the boundaries for Lisjan fall within the historic bounds of Mission San Jose?
    Map showing Historic Place Names, Mission San Jose, and approximate North and South Mission Lands boundaries, as surveyed in 1852.

    Where is Lisjan? Is it in Oakland, Pleasanton, or somewhere else?

    [If this is the only document you’re going by….] And, if the Northern bounds of the name “Lisjan”, were located just before San Lorenzo, that means that:

    1. Lisjan was not located in Oakland.
    2. Lisjan was not bound by the historical Mission San Jose property lines.
    3. Pleasanton was probably not called “Lisjan” by locals.

    Who are the Lisjanes? Are they a specific group, or family?

    Not much light is shed on who the Lisjanes are. While Jose Guzman probably declared himself Lisjan; it’s unclear the extent of Angelo’s affiliation to the name. At one point, one man touches his chest and tells Harrington that he is Lisjan in name, but his heart is from somewhere else.

    Does this mean that Lisjan is somehow a transitory, or new affiliation based on where someone lives, now? Is this person simply saying something akin to, “I left my heart in San Francisco?” Or, “My heart yearns for home?” Or even something like, “This heart was made somewhere else; my blood pumps the blood of my ancestors, from a different place than here?”

    We are told that the San Jose’s are Lisjan. The indian name for Chocheños from Mission San Jose are Lisjan. Indians from Santa Clara, and Dolores are definitely not Lisjan. Los Nepes aren’t Lisjan, either. And a tribe, from Sunol, the name of which no one could remember, was never affiliated with Lisjan.

    This was one of the reasons I began to suspect that the bounds of Lisjan could be tied to the property lines of Mission San Jose.

    But, alas, no matter which San Lorenzo you draw the Northern boundary of the name Lisjan upon, they always exceed the extent of mission property lines.

    1921 Harrington Lisjan Map OSM View

    Stay tuned.

    References:

  • What is the Alameda Native Food Project?

    The Alameda Native Food Project is a program offered by the Alameda Native History Project, which seeks to educate the public about Traditional Native American Ingredients, Cooking Methods, and Contemporary Indigenous Cuisine.

    The Native Food Project is a wonderful opportunity to learn more about Native American connections to the natural world through the food they cultivate and enjoy.

    Share the Experiences, Ingredients and Cooking Methods you learn at the Food Project with your family and loved ones!

    Become a Food Ambassador

    Introduce your friends to the delicious, nutritious, indigenous ingredients you learned about at the Native Food Project!

    Food is the best way to travel the world and learn about other cultures and history without ever leaving home!

    Join us for a series of workshops offered throughout the year.

    Wait up… I thought this program was called the “Indigenous Food Lab“???

    Funny story…

    It turns out the term “Indigenous Food Lab” was trademarked.

    So now the program is called the Alameda Native Food Project.

    Stay tuned for our upcoming sessions!

  • Alameda Oak Tree Registry

    You can contribute to the annual Alameda Acorn Harvest by giving us access to the ground around your Oak Trees. (Yes, it’s that easy.)

    During the Alameda Oak Tree Survey, we identified 405 properties; which host at least one Oak Tree. Those locations were cross-referenced with the Alameda County Parcel Map; resulting in the discovery of 440 parcels.

    Is your property on this map?

    Assessor’s Parcel Number List

    This number can be found on your Deed, Property Tax Records, or by searching the Alameda County Assessor’s Office.

    Mobile-Friendly link to the Google Sheet.

    Alameda is the unceded territory of the Muwekma Ohlone Tribe of the San Francisco Bay Area.

    Help reduce waste and conserve culture by allowing us to gather Acorns on your property.

    Stay tuned for more news & information about our 2024-2025 Programming.

  • 2024 Alameda Oak Tree Survey

    The Oak Forest of Alameda is alive and well.

    During our survey, we identified at least 405 properties which have Oak Trees.

    Once everything was processed and plugged into our GIS systems, we were able to identify the footprint of Alameda’s “Bolsa de Encinal“.

    1859 Coast Survey Map showing “The Encinal”.

    What is la Bolsa De Encinal?

    →Bolsa; Spanish, noun.: meaning bag, or purse

→Encinal; Spanish, noun.: meaning Holm Oak grove

→Alameda; Spanish, noun.: poplar grove

→Bolsa de Encinal: Purse of Oaks [It sounds better in Spanish.]
→Encinal de San Antonio: San Antonio Oak Grove

    This place we call “Alameda” has been known by many names. All of them have referred to the oak grove (or forest).

    La Bolsa de Encinal came about because this place (a peninsula) was like a little pouch or purse attached to the mainland. A purse of oak trees….

    The Encinal, or Encinal de San Antonio, literally means “the oak grove”, or “San Antonio Oak Grove”.

    And “Alameda” itself means a (poplar) grove of trees.

    But make no mistake:
    “Alameda” is unceded Muwekma Ohlone Territory.

    2024 Alameda Oak Tree Survey

    Looking at this image, you might not be able to fully recognize the actual density of what we discovered represents an urban forest right where the “historic Bolsa de Encinal used to be.”

    The real take-away was that you can’t talk about Alameda’s Oak Forest as a thing of the past.

    Alameda’s Oak Forest

    Sure, it can be hard to see when you’re surrounded by Victorian houses, and mid-century apartment buildings….

    But when you take a step back and look at the big picture: you can see it clearly.

    The Oak Forest of Alameda. Bolsa de Encinal.

    Despite the fact that many of the oldest Oak Trees in Alameda have been felled by mismanagement, habitat loss, and development; there were still plenty of big old healthy Oak Trees that we found all over the city of Alameda.

    We also learned that Coastal Live Oaks (queercus agrifolia) have been designated as a “protected tree” by the City of Alameda (A.M.C. §13-21.7[c]).

    And that same code section states: “Any oak tree shall be replaced with a minimum of [two] oak trees”.

    This means Alameda’s Oak Forest is not only alive and well, but the island itself is subject to some reforestation efforts.

    Why did we perform this survey, anyway?

    This survey was necessary to plan for the Alameda 2024 City-Wide Acorn Harvest; which is happening this September and October.

    Check out the Oak Tree Registration Form to learn more about how property owners with Oak Trees can contribute to our first annual acorn harvest.

    There are tons of opportunities for residents, local businesses, and organizations to participate in all of our 2024-2025 Cultural Arts & Educational Programming.

    Sign up for the Alameda 2024 City-Wide Acorn Harvest here.

    Open Call for Participation

    If you are a property owner with an Oak Tree on your property, check out this Oak Tree Registry Form to learn about the specific ways property owners can contribute to our harvest.

    Residents, Families, Friends, and Neighbors: Sign-Up for the Alameda 2024 City-Wide Acorn Harvest. Everyone is welcome!

    If you represent a local business, organization, class, school, or community group, or tribe, and you want to participate in planning, organizing, and/or any other aspect of these activities, reach out via email.

    Or, use the form below:

    Harvest/Oak Tree Contact Form

    [contact-form-7 id=”b1779e1″ title=”Oak Tree Harvest Survey Contact Form”]

  • Two Spirit Pride Week

    That’s what I’m calling the upcoming week of February 2nd.

    Alameda Native History Project has co-organized a number of different events going on all over the City of San Francisco.

    The most awesome of which are the Two Spirit Symposium on February 9th, and the Indigenous Food Lab from February 2nd to the 11th.

    Check out the list below for more information.

    Many events and happenings during Two Spirit Pride week are being held at the Waller Urban Retreat Center, in the Haight Ashbury District of San Francisco.

    The Waller Center is serving as a Pop-Up Native American Retreat Center during the week; as the Two Spirit Queer Alliance hosts GAI Alumni, Elders and Native Community Members from all over the nation.

    Check out the Two Spirit Momentum Calendar here to find out more about the Events Planned!

    Come by the Waller Center on February 10th for an After Powwow Feast!

  • New Map: Historic Alameda Ecology

    A Never-Before-Seen Map of Alameda’s Indigenous History

    Can you imagine elk running down Park Street?

    Cotton Tail Rabbits hopping among giant Live Oak trees on Grand?

    Gathering blackberries at Chochenyo Park?
    Oysters on Regent?
    Making tule boats at Alameda Point?

    This map combines historic elements to tell the story of Alameda before.

    Developed for elementary and middle-school students to learn about local indigenous history: this map shows Alameda–before it became an island–with selected plants and animals that lived and thrived here.

    These plants and animals include: Wildcats, Ducks, Blackberries, Deer, Flamingoes, and more!

    This map includes the historic wetlands of the Bay Area; and the Oyster Reef zones in Alameda, two never-before-seen layers of local history (until now.)

    This map is a tool that can help people imagine the ecosystems organizations like the Wild Oyster Project, and Save The Bay are working towards saving and restoring.

    Imagination is one of the strongest tools in the decolonization toolbox.

    One of the ways the Alameda Native History Project “Decolonizes History” is by developing, producing, and distributing accurate, relevant, and interesting educational materials for Classrooms, Community Centers, and Institutions.

    The Alameda Native History Project offers updated, often novel, and never-before-seen images, maps, and infographs about the Indigenous History of this place we call the “San Francisco Bay Area”.

    Our continued impact will be measured by the number of classrooms we connect with the maps and information educators want and need to fill the gaps in existing curriculum regarding local indigenous history.

    This will result in students who can finally receive the answer to the basic questions about Native American History. Questions, which–until now–have simply been glossed over or ignored in mainstream, sanitized, Social Science, History, and Arts & Humanities curriculums.

    The proceeds of this fundraiser will go towards putting one of these maps in every core/history class and school library in Alameda.

    If you make a minimum donation of $25, and include your mailing address in the comment on this donation form (your comment is private), you will receive a Historic Alameda Ecology Map.

    Donate $25

    5% of the cost of printing will go back to local Alameda schools.*

    You can have a direct impact on Decolonizing History, too!

    By providing tangible support for our mission, you can be the reason why people know this is Ohlone Land; why that makes it our responsibility to be good stewards to the land; and how important it is for us to respect Indigenous knowledge and lived experiences, and advocate for the return of sacred places, tribal objects, and ancestral remains.

    Alameda Native History Project is fiscally sponsored by The Hack Foundation (d.b.a. Hack Club), a 501(c)(3) nonprofit (EIN: 81-2908499).

    *5% of total cost goes back to school via printer’s giveback program on a per transaction basis. We choose the Alameda school recipient.

  • First Meeting!

    Announcing our first meeting ever.

    Inaugural Meeting – Intro/Info Session

    January 27, 2024; 2-3 PM
    Get tickets at NativeHistory.eventbrite.com

    Join us for an informal and informative session where we’ll introduce ourselves, share important details, and answer any questions you might have.

    Whether you’re a newbie or a seasoned local historian, this event is open to everyone interested in learning more about our community. We’ll discuss our goals, upcoming activities, and how you can get involved.

    Don’t miss this opportunity to connect with like-minded individuals and discover what makes our community special. Grab your favorite beverage, find a cozy spot, and come join us virtually!

    https://NativeHistory.eventbrite.com

    See you there!

    People who sign up for the mailing list get advanced notice of events like this one, and others. You can, too. Sign for our mailing list to stay in the loop!










    Stay tuned for more!