In 2015, the East Bay Regional Park District published their second edition of the “Ohlone Curriculum with Bay Miwok Content and Introduction to Delta Yokuts”. This was meant to be third-grade curriculum about the indigenous people of the Bay Area, created by (then) District Cultural Services Coordinator, Beverley R. Ortiz.
This curriculum came with several resources, including: student resources on Ohlone, Bay Miwok, and Delta Yokut people; Native Peoples Map and Brochure; and the 106-page Ohlone Curriculum, itself. The curriculum is primarily directed at the Grade 3 “Core” and History-Social Science standards; as well as Grade 4 & 5 History-Social Science Content Standards.
But, the reason it’s remarkable, is because the student’s resources are made mostly of stories and history told by indigenous people, themselves. In fact, it looks like a big family photo album. Which is pretty cool, very personal. And teacher resources and supplements are super helpful.
Native Peoples of the Region Now Known as the East Bay
Ohlone Curriculum Map; East Bay Regional Park District; March 24, 2020
It feels kinda dumb to even point this out.
The map itself is an extension of all the great energy and intention and wonderful work and the personal, lived experiences of indigenous people.
Distributed to school districts where East Bay Regional Park District operates;
But it contains some really obvious catographic, and typographic errors.
These seemingly “small errors”, or “minor mistakes” have the profound effect of being repeated in classrooms, and by park interpreters, and educators for almost an entire decade.
And it’s comically contrary to one of the main intents of the curriculum: to dispel stereotypes and clarify misperceptions about the First Peoples of the East Bay.
Ohlone Curriculum Map, with Markup
So what’s wrong with this map?
Huchiun Is Listed Twice. Huchiun appears in two different areas; the northern-most is actually supposed to be Huchiun-Aguasto.
Huchiun Aguasto is Not Where Vallejo and Mare Island Are. Huchiun Aguasto is actually in the Richmond area; where the northern-most Huchiun label occupies.
Jalquin/Irgin Yrgin and Jalquin are two seperate places/areas. Yrgin is spelled incorrectly.
Inconsistent Capitalization There’s no reasoning or explanation for why any of these areas/places are spelled with upper-case or lower-case letters.
The effect is a false sense of understanding; the continuation of misconceptions and proliferation of “educational materials” which are wrong/inconsistent with the sources cited in the Ohlone Curriculum, itself. [Like Randall Milliken’s maps.]
Alameda Native History Project tried to tell ’em….
It’s been almost 3 years since we first notified the East Bay Regional Park District of problems with the map they have so widely distributed and prominently displayed, we have yet to hear from the Park District.
The East Bay Regional Park District has neither acknowledged their mistake, not made any move to correct it.
So, we fixed the Ohlone Curriculum Map for them.
East Bay Tribal Groups Map, made by Gabriel Duncan, for the Alameda Native History Project (2023). Map services and data available from U.S. Geological Survey, National Geospatial Program.
lol, the invoice is in the mail.
For information on how to get copies of this map, contact Merch.
If you are an institution which would like large-format, or data designed to meet your cartographic and display needs, contact Collab.
You told them this was Native Land, Indigenous Territory, A Sacred Site, or even the place where your great-grandparents are buried. But they laughed in your face, and hid behind a wall of lawyers. And a wall of militarized police.
And, then, they shook hands with the very politicians who promised to protect your tribal homeland, and your great-grandmother’s grave, as they broke ground right on top of her.
This is not figurative, or metaphorical, in any sense at all. You literally watched the shovel break the ground above her resting body. Desecrating forever the sanctity of this place, and guaranteeing an afterlife without rest, or peace.
It made you feel ridiculous; a welling of impotent anger, aggrieved frustration, and justified indignation at this betrayal; at the destruction of the most precious and pristine place you were proud to call your home.
Now, it’s become the site of a lithium mine; host to a four foot wide petroleum pipeline; or worse, a dumping site for nuclear waste that won’t be safe for hundreds of thousands of years (if ever.)
Meanwhile, your ancestors are pulled out of the ground like empty corn husks. The prairies and forests you used to visit, pray and play in have been flattened and become a parking lot for heavy equipment, modular offices.
The water flowing from the springs smell bad now, and none of the animals will drink it, anymore because they will get sick, and die—just like the trees and plants that used to grow around this place.
You tried to tell them they were destroying the place you held close to your heart. Tried to tell them that the well-being of this land wasn’t just important to your people, but that it was integral to the survival of all life on earth.
Other people agreed. They said deforestation, not only led to loss of habitat for the animals you depend on, and who depend on you; but that the earth would never be able to recover from critical damage to its carbon reducing, oxygen producing, infrastructure.
Your new friends got lawyers, and held protests, made t-shirt slogans, eye-catching signs, and raised awareness on social media. But it didn’t mean anything to the people who only saw profit in loss and exploitation. And your new friends left as soon as their GoFundMe’s reached their goals—never giving you the help they promised, or the money they raised in your name.
Now your ancestor’s resting place has a metal fence around it with big signs saying “KEEP OUT”, “PRIVATE PROPERTY”. But you know the signs should be for them, instead of you, and your people.
“A Land Defender’s Guide to: Making the Exploitation of Land Expensive & Unappealing To Would-Be Corporate Colonizers” has just dropped–published by guerilla printer Lonely Ocean Press.
The 36 page booklet “Volume I: Work-Site Blues” offers a plethora of information about the heavy equipment used to desecrate sacred land, as well as a selection of basic tools which can be used to access, operate, and “service” most heavy equipment.
The Land Defender’s Guide has been referred to as, “revolution on a budget of $200 or less”–because the tools required are fairly common, cheap, and can sometimes be found on the work-site itself.
Included in the Appendix are 31 extremely detailed illustrations of the mechanical, hydraulic, and electrical workings of:
Skid-Loaders
Dozers
Mining Trucks
Backhoe Loaders
Mini Loaders
Excavators
And more…
Excerpt from the Guide:
Introduction:
This is written in the spirit of such other publications as Steal This Book, Steal This Computer Book, The Anarchist Cookbook, and other such banned and questionable literature provided to, by, and for, The Resistance.
While this booklet may present the principles of hydraulics, electrical engineering, thermodynamics, and other physical considerations for the efficiency of the methods of colonization, and the development of stolen land….
One should take note that violence against individuals, or even groups of individuals is absolutely unacceptable.
While this text can be seen as a collection of techniques to respond to the violence of colonization, and the brutalization of those who stand against the exploitation of stolen land. Injury or death to another person or living creature is neither encouraged, condoned, nor inferred, as an acceptable means to decolonization.
This volume is a thought experiment to imagine the costs associated with work stoppages, and prolonged periods of repair to the expensive, and sometimes complex, equipment associated with all aspects of construction, pipe-laying, excavation, and mining.
Disclaimers: These images are for illustration, only. Each year, make, and model of the type of equipment illustrated can vary widely over each model, and even within variations of the same model. No one’s saying you should actually do any of the things mentioned in this work.
Emphasis Added; from: A Land Defender’s Guide to: Making the Exploitation of Land Expensive & Unappealing To Would-Be Corporate Colonizers, Volume I: Work-Site Blues
The Guide is offered for free; and has also been made available as a PDF.
For information about ordering copies of the booklet by mail, send an email to defendersguide [at] proton (dot) me.
Otherwise, the PDF file can be downloaded from a Proton Drive here.
Please note: The Land Defender’s Guide is only offered through Proton Mail and Drive, to preserve the privacy of everyone involved with the Defender’s Guides [a series]. To learn more about the privacy and security offered by Proton, check out their About Us page.
When the U.S. Department of the Interior, Bureau of Indian Affairs, Office of Federal Acknowledgment, formally recognizes a group (“tribal entity”) as being a separate sovereign government from the United States.
This recognition “establishes” a government-to-government relationship with the U.S., and imbues this “Federally Recognized Tribe” with certain rights–like the ability to make and enforce their own laws, decide who they want to lead them, but also receive federal benefits (like HUD services), and must follow certain B.I.A. Federal laws, rules and regulations.
At last check, California has 109 Federally Recognized Tribes, with nearly 100 separate reservations or Rancherias. [California Courts, California Tribal Communities FAQ’s]
Provides the same acknowledgment of sovereignty; however, it does not necessarily come with the kind of funding (reparations), or even “Trust Responsibility” that the Supreme Court ruled the Federal Government has to Tribes.
States with a Tribal Recognition Process:
Alabama
Connecticut
Georgia
Louisiana
Maryland
Massachusetts
New York
North Carolina
South Carolina
Vermont
Virginia
Still, each of the (currently) 11 states with a tribal recognition process imbue Recognized Tribes with their own mix of duties, rights, and responsibilities.
California State Recognized Tribes
The State of California does not have a recognition authority or process for Tribes, therefore, there are no State-recognized Tribes.
In California, there are Federally recognized Tribal governments,non-Federally recognized tribal governments, and Tribal communities.
California Native American Heritage Commission and NAGPRA
What California does have, is the California Native American Heritage Commission (Cal NAHC, or NAHC), and a robust, and codified set of laws protecting Tribal Cultural Resources (like Rivers, Forests, Plants, and Animals); and Places (like Shellmounds, Caves with Petroglyphs, Sacred Places like Ceremony and Village Sites); and Things (like mortar & pestles, funerary objects, jewelry,); and more.
NAGPRA Notification Lists are made up of NAHC Contact Lists.
Part of NAHC’s solemn duty as the NAGPRA Administrator for the Great State of California is to develop and maintain a contact list of federally recognized California Native American tribes, non-federally recognized tribes, and coalitions of tribes.
This contact list informs the Most Likely Descendant List (CalNAGPRA List).
The Most Likely Descendants list is a registry of tribes, coalitions, and Individual Native Americans who trace their ancestry to a particular village site or traditional tribal territory. Tribes and Coalitions appoint their own MLD Representative; Individuals appear for themselves.
If discovered human remains are determined to be Native American by the County Coroner, the Coroner is required to send notification of that discovery to NAHC. (The Native American Heritage Commission.)
NAHC immediately notifies the appropriate Most Likely Descendant(s) via phone. This is the process commonly referred to as “Tribal Notification“
Public Agencies are required to perform Environment Impact Assessments and Reviews. The California Environmental Quality Act mandates Tribal Consultation for public projects [with some very important exemptions; I digress.]
Tribal Consultation is the process of working collaboratively with a Tribal Consultant(s), and/or Most Likely Descendant(s) before development begins to mitigate the harm to Tribal Cultural Resources, and/or Native American Remains.
What is a descendant?
Anyone can claim descendancy, sure. Some people bet the farm on a family rumor of “Chief Apache” blood. But claiming descendancy is different than being an actual descendant of a tribe. It’s not something you can claim from a generalized mouth-swab, or even a fully sequenced finger prick; unless you can tie your DNA to a specific place, or band/tribe, that ancestry test means nothing. [For a number of reasons].
Being a descendant means knowing your family history. Being able to state who you are related to, and where you come from. True tribal descendants will be Recognized By Their Tribe (“Recognized Descendant“), or be Enrolled As a Tribal Member. When someone claims Native American/Indigenous/American Indian Ancestry, we expect them to be able to back that up by telling us who they are.
One who Is descended from another; a person who proceeds from the body of another, such as a child, grandchild, etc., to the remotest degree.
The two easiest ways to tell if someone is lying about their Native American ancestry, are: (1) they claim to belong to a California “State-Recognized Tribe“, or (2) when they are not a Recognized Descendant of the tribe they claim to be a descendant of.
Both are fronted by Corrina Gould, an Ohlone woman, who has managed to command the attention and monies from thousands of people in the San Francisco Bay Area, and beyond.
Corrina Gould has been lauded for her fundraising to establish urban gardens; create ad-hoc Ohlone language programs; and even negotiate for a cultural easement at a well-known park, in the City of Oakland, California.
But Corrina Gould’s work has been done without the inclusion, consultation, or participation of her own tribe.
And the victories that Gould has managed to score, however shallow—and in the name of “all Ohlone people”—do not actually benefit all Ohlone people. In fact, Corrina Gould is actively diverting money and support away from her own tribe.
Shuumi Land Tax, (fundraising donations) collected by the Sogorea Te Land Trust, does not go to all Ohlone People.
“Shuumi” stays within the Sogorea Te Land Trust, and is only disbursed to Corrina Gould’s personal corporation: the Confederated Villages of the Lisjan Nation, INC.–which, in turn, only benefits Gould’s immediate family.
[For reference, Corrina Gould’s immediate family are:
(1) herself, (2) Cheyenne Gould, (3) Deja Gould, and (4) Chatah Gould.
For all intents and purposes, these are the only members of what Corrina Gould alleges is a “confederation of villages”.]
And…. While Corrina Gould claims that her non-profit corporation is a Tribal Government, it is not. And, despite Corrina Gould’s claims that she is a Tribal Chairwoman, she is not.
Tribal Chairpersons are voted for by the enrolled members of a tribe, in a democratic process which all legitimate Native American tribes are required to employ, per the Bureau of Indian Affairs.
Not only do enrolled tribal members vote for the Tribal Chairpersons; they vote for Tribal Council Members; and vote for or against the laws, regulations and actions taken by their Tribe.
At most, Gould was “elected” as CEO by the Board of Directors of her corporation.
But, in reality, Corrina Gould is the self-appointed Chief Executive Officer of a corporation she formed to affect the illusion of legitimacy; a shell corporation she could use not just for her own personal monetary gain, but also satisfy her narcissistic need to be the only indian in the room—the end-all, be-all expert on Ohlone “indianness”.
Gabriel Duncan
The fact that the three officers of the Confederated Villages of the Lisjan Nation, INC.are:Corrina Gould, Deja Gouldand “Chayenne Zepeda” (AKA, “Cheyenne Gould”), should be a red flag regarding the legitimacy of the corporation as a “tribal government”, and “confederation of villages”.
The name of Gould’s corporation itself; a so-called “confederation of villages” forming a “nation” would imply the Confederated Villages of the Lisjan Nation, INC. is a large group of people—presumably, Ohlone people—who represent a number of different Ohlone villages in the San Francisco Bay Area.
If this were true: one would expect to see a roll or roster of villages; articles of confederationsigned by representatives of all the villages in the confederation.
The Muwekma Ohlone Tribe is composed of all surviving lineages of Missions San Jose, Delores, and Santa Clara.
Muwekma boasts over 700 enrolled tribal members; and a proven, documentedcontiguous history of living in the San Francisco Bay Area for over 10,000 years.
Muwekma is a Chochenyo word which means la gente (“the people”.) This is a commonality, for tribes’ names to literally mean “us”, or “the people”. The reason why is mostly philosophical, and only a teensy bit linguistic; but this is true for the majority of groups of people when asked “what do you call yourselves?” [Indigenous People have the right to name themselves, and be referred to by the name they choose. UN Resolution 61/295; adopted Sept-13-2007.]
Alisal was the Land Grant Rancheria Muwekma people lived and worked on after the secularization of the missions, as vaqueros.
Much of this land was later bought by the Bernal family (which became Pleasanton), and a southern portion was purchased by Randolph Hearst.
Muwekma people have called themselves by a few names: Lisjannes, Muwekma, the Mission San Jose Band of Indians, and Ohlone.
However, Ohlone people have never called themselves “Chochenyo”, or “The Chochenyo”, because Chochenyo is an Ohlone Language, not a tribal group.
And Muwekma people have never referred to themselves as the “Verona Band of Alameda County”; this was a name used to identify Muwekma people by the U.S. Government, used in their own internal BIA/Department of Interior documents.
Aside from the fact that:
“Lisjan” is a Chochenyo and Nisenan name for Pleasanton, California; that,
Corrina Gould’s corporation is not a confederation of Ohlone villages, or a Tribal Government; and that,
Shuumi Land Tax doesn’t actually go to the Muwekma Ohlone Tribe of the San Francisco Bay Area…
There is the very real and (largely) unreported pattern of hostility and contempt that Corrina Gould harbors for any person who tries to advocate for, or even dares to mention the name “Muwekma”.
In the four years the Alameda Native History Project has been operating, I have come into contact with countless indigenous people who have (tried to) work with Corrina Gould in various professional and academic capacities. These credible people, experts in their fields, sought me out, to tell me about their experiences with Corrina Gould, after I publicly withdrew my support, and admitted my own mistake in ever co-signing the narrative that Gould had appropriated (almost word-for-word) from the history of the Muwekma Ohlone Tribe of the San Francisco Bay Area.
This project completely, and uncompromisingly protects, and will continue to protectthe anonymity of our sources; because, some of these sources are afraid of being subjected to even more harassment and possibly violence from Corrina Gould’s supporters than they have already experienced. [However, we are not afraid. And, this topic–and the subjects within this essay–need to be discussed and brought to the general public; because they are newsworthy and important.]
This public mis-understanding is especially problematic because it means that Corrina Gould is diverting money and support away from the Muwekma Ohlone Tribe of the San Franciso Bay Area; the tribe from which Corrina Gould is a recognized descendant. [Alameda City Council, “Listening Session and Partnership Opportunities with Local Indigenous People and Ohlone Tribes“, Dec-6-2022]
So, while people generously donate to a corporation, which they believe will help all Ohlone people….
While the Sogorea Te Land Trust, and Corrina Gould, continue to profit from the public’s belief their donations fund programs which benefit a much larger group of Ohlone people than they actually do….
Ohlone people will continue to suffer harms from colonization and political erasure–not just from the United States, and Spanish Governments’ policies of eradication and assimilation–but also, from misinformation and diversion by someone who would rather exploit their own indigenous identity (, and the public’s genuine good will and support for Ohlone people) for personal gain.
These are the top two priorities of the indigenous people of the San Francisco Bay Area. Once known as “Costanoans” because they, Muwekma Ohlone people, are among the First Peoples of the California Coast.
Let them know that the Muwekma Ohlone Tribe of the San Francisco Bay Area has been in the Bay Area for over 10,000 years; and they deserve a land base on their own tribal homeland.
Muwekma deserves reaffirmation of their status as a Federally Recognized Tribe. Muwekma has the right to have a land base on their ancestral homeland, in a region where they are in danger of being gentrified and priced out of.
Save Shellmounds Not Parking Lots campaign image of archaeologists sifting through soil in a cemetery. Title reads: “You wouldn’t let them dig up your grandma. Why would you let them dig up ours?”
The San Francisco Bay Area had well over 425 shellmounds.
Gabriel Duncan, from the Alameda Native History Project, estimates the true number of shellmounds around the S.F. Bay Area’s shoreline is closer to seven or eight-hundred shellmounds, which existed before European invasion and colonization.
Shellmounds are ancient burial grounds used by the First People of the San Francisco Bay Area for over 10,000 years. Shellmounds form ancient mortuary complexes created by Ohlone, Miwok, and Karkin people. Shellmounds were not village sites; but they were places where ceremonies dedicated to indigenous ancestors were performed; and large seasonal gatherings were held nearby to celebrate the unity, harmony, and balance indigenous people share with the earth, each other, our ancestors, and all creation.
Grave robbing by universities and treasure hunters; as well as desecration by railroad companies, oil refineries, and quarry operators, has made the remaining San Francisco Bay Area Shellmounds one of the most endangered cultural resources in the world.
One of the chief defilers of shellmounds are quarry companies. These companies are still operating today, at places like the San Rafael Rock Quarry–which is home to no less than five shellmounds; and Dutra Materials Quarry, in Richmond, California–an area dotted with the highest concentration of shellmounds in the East Bay.
But not much is being said about the historical and ongoing desecration and defiling of indigenous bodies to build the infrastructure and institutions all around us.
This is surprising, considering the amount of time, effort, and fundraising which has gone into “preserving” a parking lot in West Berkeley, and protesting a thriving and established shopping mall in Emeryville, California.
While other cities and corporations used shellmounds to level their train tracks, and pack for roadways: the Angel Island Immigration Station is one of the best surviving answers to the question of “What Happened to the Shellmounds?”
Angel Island was home to about four shellmounds. All of which were quarried and used as a base for the concrete to construct the immigration buildings now standing as Angel Island State Park. However, there is no mention of this fact in the park brochure, or uttered by any tour guide on the island.
The historical and continuing desecration goes unspoken, and right before our very eyes; all over the San Francisco Bay Area.
Instead of directly addressing and challenging the corporations and cities responsible for the desecration of Ohlone, Miwok, and Karkin burial grounds, and sacred sites: advocates and allies are being fooled into believing these parking lots (in West Berkeley), and post-industrial waste sites (in East Oakland) are the priority for the fight against desecration of indigenous land. This is not true.
“Saving” parking lots is not an indigenous priority over stopping the desecration of indigenous sacred sites today.
Optic-driven, PR events, like urban gardens, and cultural easements to use our own land for free, do not address the fact that shellmounds are being quarried into extinction. That these ancient structures are being erased by shoreline development, and urbanization of the San Francisco Bay Area waterfront.
This situation will not change; the desecration will not stop, until our supporters and allies start to critically assess the information being given to them by non-profit corporations trying to fundraise for their money, and compare that with information provided by scholars, experts, and bona fide tribes like the Muwekma Ohlone Tribe of the San Francisco Bay Area.
Just to be clear: eating food grown in contaminated soil may not result in contaminated food…
Even though petrochemical aromatic hydrocarbons (PAH) are largely unstudied “likely” carcinogens–some of which have been found to move through the soil easily into water; and that contamination can move from soil to food to animals.
Petrochemical Aromatic Hydrocarbons (PAH) include chemicals like Benzene, Naphthalene, Xylene, and other chemicals which are part of a complex and ever-changing family of petroleum-derived products.
While we know that lead, mercury, arsenic, and other heavy metals can concentrate in root vegetables, causing various ailments. The effects of PAH have not be sufficiently researched or linked to the varying illnesses of those living in and around former brownfields and industrial complexes, or exposed to contaminated soils.
While everyone is so excited to line up for their #landback/#rematriatetheland photo ops, ask yourselves if this is the land that you actually want back.
Proper remediation, decontamination, and detoxification of these places must be done by the city/government and/or corporations “giving” this land back.
It helps no one to turn a blind eye to the real-world challenges behind soil and water contamination.
Exposing us to contaminated soil through dust, accidental ingestion, or to the detritus which accumulates on vegetables and fruit above the ground, is not healing. It’s a slow death.
Furthermore, a substance doesn’t just have to be “carcinogenic” to cause harm. Some mutagenic substances can be carried down through generations.
Part of a proper #landacknowledgement not only mentions the @MuwekmaOhloneTribe; it admits to the harms western society committed against the environment during colonization and industrialization.
It’s hard to say exactly what this plaque meant to me, growing up, adopted, in Alameda. This was a tangible symbol of my Native American heritage; something connected to my identity. Proof that my people actually existed somewhere. Even though I couldn’t see them, or be with them. It was also a source of horrors; knowing that I was living on an Indian Burial Mound.
This was supposed to be an art project; with some ghost stories, hand made beading, and hand-made historic reproductions of traditional Native American garments and adornments.
All I wanted to do was find out if my grandfather’s house really was built on an Indian Burial Mound. I thought I was asking a simple question, that local historians would be able to answer in the same way they could erudiate on Victorian Houses, and Electric Railways.
Instead–when I went to the Alameda Museum–the subject was dismissed.
“Somebody already did that,” I was told.
An unnamed docent from the Alameda Museum asked me, “Wasn’t it just a trash heap?”
Searching For Answers
It soon became obvious that Non-Native Historians were neither interested, nor knowledgeable about the Alameda Shellmounds, or the First Alamedans; I realized I would have to perform the work.
Not just to find out for myself; but to counter non-native apathy, and gate-keeping; and hold this knowledge in trust for other native people who search for their own heritage, too.
But how do I find out more about the Alameda Shellmounds, and their history, when the Alameda Museum doesn’t even care?
I would have to find, search, index, and analyze several volumes of information; across several sources, and locales.
This is the progression of sources I consulted, regarding this topic. Research is still ongoing. Check the ANHP Wiki for specifics, excerpts, transcriptions, and more.
Existing, Aggregated Information RE: Shellmounds in Alameda
Books:
Alameda: A Geological History, Imelda Merlin, 1977
Shellmounds of the San Francisco Bay Area, N.C. Nelson, 1914
Alameda Historic Records
Learned:
Where the “Sathers Mound” actually was;
There was more than one shellmound in Alameda;
People used shellmounds to pave sidewalks and roads.
Newspapers
Search expanded to regional and state newspapers; like the Oakland Tribune, and the Alta Daily California.
Learned:
First excavation of the Alameda Shellmound was 1892, sponsored by the San Francisco Call newspaper;
California Academy of Science was involved in 1892 excavation;
Several artifacts reportedly gifted to U.C. Berkeley Anthropology Museum.
University/Research Institutions
Relevant material found in the holdings of:
University of California, Berkeley;
San Francisco State University;
California Academy of Science.
Museums
Phoebe A Hearst Museum, Berkeley, California
California Academy of Science, San Francisco, California
Coyote Hills Regional Park, Fremont, California
California Indian Museum and Cultural Center, Santa Rosa, California
California State Indian Museum, Sacramento, California
Alameda Museum, Alameda, California (Errantly attributed Ohlone artifacts to “a branch of the Miwok tribe” for decades.)
“Somebody already did that.”
Imelda Merlin
Imelda Merlin is a famous Alamedan. Her Master’s Thesis for the University of California, Berkeley, was published in 1977 as Alameda: A Geological History. This book contains a Map of Live Oaks, which features several shellmounds.
Imelda Merlin’s book is considered the “Alameda bible” as far as local historians are concerned. It contains excerpts from, and references to, some of the core historic records of the City of Alameda. However, the map is of Live Oaks, and does not appear to be a serious attempt to show the accurate locations of shellmounds which existed in Alameda around 1850; and the sections concerning indigenous occupation of Alameda and extremely light on verifiable citations.
N.C. [Nels Christian] Nelson
Was an anthropology student at the University of California, Berkeley. Worked for John C. Merriam. Merriam and Nelson both went on an exploratory expedition of the San Francisco Bay Region, where Nelson surveyed and analyzed shellmounds.
In 1914, N.C. Nelson published his findings in “Shellmounds of the San Francisco Bay Region”, which featured the “Map of the San Francisco Bay Region, Showing the Distribution of Shell Heaps”.
This is the most thorough survey of the Bay Area Shellmounds ever made; and Nelson’s work is heavily cited by historians, newspapers, and researchers, alike. Nelson’s map represents the positions of shellmounds he and his team personally observed, which makes his work a primary source.
Confronting the Current Record
Reconciling local “common knowledge” with Public Records and Official Studies
Issues presented by Imelda Merlin’s Map
Citations are missing, incorrect, and/or do not substantively match or explain the locations of shellmounds in content, or context. For instance, the 1850 “Whitcher’s Survey” map of the Alameda area has been lost to time, even though it was referenced as being on prominent display in Alameda’s City Hall. This survey appears several times in Merlin’s work, all with hand-drawn additions by Imelda Merlin, herself.
Multiple Versions of N.C. Nelson’s Map
Aside from the official U.C. Berkeley, University Press printing of Nelson’s Map; there are versions with more Shellmounds, and different numbers. However no addendum or update by Nelson has been recovered; drawing into question the accuracy of these other, unofficial, maps purportedly attributed to Nelson.
Complete Reliance by Non-Native Historians on Unvetted Sources
Hometown pride may have blinded local historians. But even credible witnesses can give unreliable testimony. There is an argument for considering Merlin’s map as a Tertiary Source.
Non-Native Attitudes that the Burial Mound Issue is “Settled”
Resulting in a fundamental lack of knowledge and comprehension of local historical events by local historians and curators–who are supposed to be the experts on this subject, among other Alameda History. The assumption that there is nothing more to find, and no more to learn about the Alameda shellmounds, meant that no research was performed regarding the History of the First Alamedans–until now.
As this project continued, I learned that there was a lot left unsaid, and even more Alameda History to be uncovered beyond answering the question: “What happened to the shellmounds?”
On December 6, 2022, at 5:00 PM, Alameda City Council will hold a special meeting to conduct a “Listening Session“, and discuss partnership opportunities with Local Indigenous People and Ohlone Tribes.
Three tribal organizations have been invited to attend: Ohlone Tribe, INC., headed by Andrew Galvan; the Muwekma Ohlone Tribe of the San Francisco Bay Area; and the Confederated Villages of the Lisjan Nation, INC.
This listening session will seek to address a number of topics, including the City of Alameda’s commitment of $22,000 to the Sogorea Te Land Trust; Ohlone Land Acknowledgment; Possible Cultural Conservation Easement; and the creation of an action plan to raise awareness of, and educate the citizens of Alameda about Native American history and culture.
The stakes are high for the Muwekma Ohlone Tribe; as they’ve already seen interlopers raise their flags in Albany and Berkeley; as well as gain land at Sequoia Point, in Oakland, in the form of a cultural easement granted by Oakland City Council–without any regard to the Muwekma Ohlone Tribe, which has over 600 enrolled members, and documented history going back at least 7,000 years.
Not only is a similar monetary commitment to the Muwekma Ohlone Preservation Foundation on the table…. This could be the last chance Muwekma has to be included in the planning of cultural easements and official recognition by the City of Alameda for decades to come.
Here at the Alameda Native History Project, we value organizations and movements which focus on measurable, outcome-based strategies and planning. We value transparency, accountability, and regular reporting on the progress toward those goals.
And while organizations associated with Corrina Gould talk a good game: it would behoove you to take notice of the fact that none of the organizations associated with Gould have achieved any of the goals they purport to strive for.
Here’s a brief breakdown of some organizations Gould is associated with:
Indian People Organizing for Change: Gould claims to be a co-founder of this now defunct organization; this is where she began the Shellmound Walk. Though it’s important to note that we haven’t been able to find any newspaper articles where Corrina Gould is mentioned, or pictured, with any other founders of IPOC. In fact, it looks like Gould’s involvement has been using IPOC as a front for her own fundraising efforts. For what, though?
American Indian Child Resource Center: Corrina Gould was an employee of this organization as a Title 7 Resource Coordinator during the time she herself was convicted of defrauding Alameda County (which she confessed to); was sentenced to 2 years in jail; and ordered to pay restitution in the amount of $5,275. While the AIRCRC is a legitimate organization, one can’t help but ask why the Center continues to associate itself with Gould. [Or why any of these organizations think it’s appropriate to put a fraud in charge of fundraising, or even run for “tribal office”.]
Sogorea Te Land Trust:Unaccredited land trust. Named after Glen Cove, in Vallejo, which is actually Wintu and Patwin land; the place where Corrina Gould hijacked efforts to preserve and protect sacred sites. Gould claimed that tribes were not consulted regarding the planning and development of Glen Cove Park, but she was wrong. Tribal Consultation was occurring behind the scenes the whole time Corrina Gould was publicly occupying another tribe’s land.
Gould’s actions resulted in costing the tribes tens of thousands of dollars in legal fees, and forced the tribe to pay for a cultural easement–which would have been free, if Gould hadn’t interfered. The original goal of the Land Trust was to purchase/receive native land to put back into native hands. However, their entire body of work has only focused on re-appropriating urban gardens, and landscaping, thus far. And also to serve as Corrina Gould’s personal piggy bank.
Confederated Villages of the Lisjan, INC.: Formerly created by Corrina Gould to give the appearance of the legitimacy needed for Cities and Developers to treat her as a Tribal Consultant; and to file as an intervenor in court cases to “stop desecration” in places like West Berkeley and Glen Cove. This corporation was subsequently suspended by the Franchise Tax Board; and then taken over by Gabriel Duncan, to prove a point that corporations are not tribal governments. (The exercise of sovereign powers is not a charitable purpose, how can a non-Ohlone person be a tribal chair of an Ohlone government? They can’t; the idea that a corporation can be a tribal government is ridiculous.)
Confederated Villages of the Lisjan “Nation“, INC.: Corrina Gould registered another corporation with a similar name to continue her charade as an elected tribal chairwoman. It’s not hard to say that when your board of directors are your immediate family. But Gould isn’t a Tribal Chairwoman, she’s the Chair of the Board of a corporation masquerading as a tribal government.
The real unfortunate part of this is that Gould continues to present herself as speaking for a larger population of Ohlone People than she has the right to, in the same way King Henry spoke for his subjects in countries across the world. (Except King Henry actually had “subjects”. And, even if you count Gould’s supporters, they’re not Ohlone People.) In fact, it looks like Corrina Gould wants to be the only person consulted, to the point of excluding bona fide tribes, as was the case in both Glen Cove, and Sequoia Point.
Furthermore, Lisjan is the place name for Pleasanton–not East Oakland. And the real “confederation” of villages is the Muwekma Ohlone Tribe of the San Francisco Bay Area.
[The present-day Muwekma Ohlone Tribe is comprised of all of the known surviving American Indian lineages aboriginal to the San Francisco Bay region who trace their ancestry through the Missions Dolores, Santa Clara, and San Jose…]
Lost in the fray is the simple fact that Corrina Gould’s corporation has only been around for about 5 years; whereas the Muwekma Ohlone Tribe of the San Francisco Bay Area has been around since time immemorial. Muwekma has over 600 enrolled tribal members. Muwekma’s lineage is extremely well-documented; and their occupation of the San Francisco Bay Area can be traced back to archeological sites representing at least 7,000 years of ancestral tribal history.
[Yes, I’m also tired of repeating myself.]
So let’s say you don’t want to give money to an organization fronted by a convicted fraud, which isn’t doing the work it claims to be dedicated to. What are some organizations where your investment in indigenous people, their rights, and their lives, would make the most difference?
Muwekma Ohlone Preservation Foundation [link] The actual Ohlone Land Trust and Preservation Foundation working to preserve the homelands of a tribe which was formerly known and recognized as the Verona Band of Indians, and is known today as the Muwekma Ohlone Tribe of the San Francisco Bay Area. By supporting this foundation, you are supporting the rematriation of the land, re-awakening of indigenous language, culture, and helping to foster the honor and respect required to make space for healing, and rejuvenation of the people who survived the Missionization of the San Francisco Bay Area, and the American policies of genocide and erasure in California.
Heal mak Muwékma (“our People”) by connecting with and caring for our ancestral lands,
Protect and hinnimpisin ’oyyo ’innu heeme (“restore culture, and natural resources”),
Gain and ’utas warep — steward the land-base where we have always been,
Awaken cultural practices on the land through tribal gatherings and creating ceremonial spaces,
Ensure the continued ’iškaanesin mak Muwékma (“resilience of our People”)
Friendship House of San Francisco [link] This organization provides the bulk of services to Native People who are either living off the reservation in urban areas, or have been sent to the friendship house to receive treatment and healing services by tribes far and wide. The Friendship House of San Francisco holds a special place in my heart, because I have seen the people who have benefited from their programs, and ongoing mercy and care for all Native People in the Urban Reservation. Investing in the Friendship House of San Francisco is probably one of the best ways to support indigenous people, not only in the Bay Area, but all over this continent.
Intertribal Friendship House of Oakland [link] From the Intertribal Friendship Oakland website: “Intertribal Friendship House (IFH), located in Oakland, CA was established in 1955 as one of the first urban American Indian community centers in the nation. It was founded by the American Friends Service Committee to serve the needs of American Indian people relocated from reservations to the San Francisco Bay Area. The Bay Area American Indian community is multi-tribal, made of Native people and their descendants—those who originate here and those who have come to the Bay region from all over the United States and from other parts of this hemisphere.
“For urban Native people IFH has served as the Urban Reservation and Homeland. In many cases it is one of the few places that keeps them connected to their culture and traditions through pow wow dance, drumming, beading classes, and the many social gatherings, cultural events, and ceremonies that are held there. Intertribal Friendship House is more than an organization. It is the heart of a vibrant tribal community.”
As a youth, I visited the Intertribal Friendship House of Oakland for a lot of events, powwows and fellowship. IFH Oakland holds a special place in my heart as being my local urban Native cultural center for so long.
Muwekma Ohlone Preservation FoundationFriendship House SFIntertribal Friendship House Oakland
If you want to invest in indigenous people, their rights, and THEIR lives; please consider investing in one, or all three, of the organizations listed above.
