An Investigative Report by the Alameda Native History Project
Preserving Accurate Ohlone History and Culture
The Alameda Native History Project is dedicated to preserving the accurate history and culture of the Ohlone people. As part of this effort, we have conducted research on Sogorea Te Land Trust, a non-profit organization [501(c)(3)], and its claims of representing the Ohlone people.
Why We Investigated
We followed this story because it was newsworthy and of significant public interest. Moreover, we believe that people have the right to know where their money is going, particularly when it comes to donations intended to support Native American communities–in this case: Ohlone people, the First Alamedans.
Concerns and Findings
Our research has raised several concerns about Sogorea Te Land Trust’s claims and actions:
Claims by trust leaders, particularly Corrina Gould, about being part of an Ohlone tribe called “Lisjan“, which is actually a Nisenan name for “Pleasanton”, not East Oakland or Berkeley.
Over the past three years, the Alameda Native History Project has reached out to Sogorea Te Land Trust multiple times seeking clarification on these issues, but they have not provided any substantive responses.
Call to Action
We encourage everyone to seek out multiple sources and consult with Ohlone elders and experts before supporting or promoting initiatives related to Ohlone history and culture. Specifically, we recommend reaching out to the Muwekma Ohlone Tribe of the San Francisco Bay Area and other Ohlone leaders who may have valuable insights and perspectives on the issues raised in this report. By engaging in open and respectful dialogue, we can work together to ensure the accurate representation and well-being of the Ohlone people.
We’re thrilled to share the progress of the First Annual Acorn Harvest, a groundbreaking initiative that’s bringing together a diverse group of volunteers from across the local community.
Our shared goal? To revive ancient foodways and reconnect with the natural environment that sustains us.
Through this collaborative effort, we’re not only preserving traditional knowledge but also providing a tangible way for community members to give back and make a positive impact.
By working together, we’re fostering a deeper appreciation for the land, its resources, and the indigenous cultures that have thrived here for centuries.
The Acorn Harvest is more than just an event – it’s a movement that embodies the spirit of community, sustainability, and cultural revitalization. Here’s what’s next:
The acorns we harvest will be stored over winter, allowing us to preserve the bounty of the season.
In the spring, we’ll process the acorns using traditional methods, preparing them for culinary use.
We’re excited to announce a culinary series featuring traditional and contemporary Native American cuisine, with a focus on acorn-based dishes! Think traditional acorn mush or dumplings, acorn pumpkin muffins, and more.
But that’s not all – we’ll also be exploring international acorn dishes, including Korean Acorn Jelly (dotorimuk) and other global specialties. Do you have a favorite acorn recipe to share? We’d love to hear from you!
Join us on this journey as we rediscover the flavors and traditions of Native California.
Stay tuned for updates, and get ready to harvest, learn, and grow with us!
Join Us on the Harvest!
Wednesday and Sunday, from 9am to 12pm.
We’re gathering a diverse group of volunteers to help bring back ancient foodways and reconnect with the natural environment. Whether you’re interested in harvesting acorns, sorting and packing, or helping with transportation and installation, we have a role for you!
Join our team and contribute your skills and energy to:
Harvesting fallen and ripe acorns
Sorting and packing acorns for storage
Transporting people and acorns to and from harvest sites
Installing acorn granaries with our Indigenous Land Lab partners
And more!
We’re excited to share this experience with you! We welcome volunteers of all abilities and backgrounds to join our community-driven effort.
Sign up for the Acorn Harvest team now and be a part of this exciting journey!
Alameda Native History Project is proud to partner with our awesome and enthusiastic and diverse community for Alameda’s First Annual Acorn Harvest!
Acorn season is upon us!
The streets are filled with the sounds of foraging. The crunching and munching of squirrels chewing on acorns forms a surprisingly backtrack on a slow weekend morning.
This is Alameda’s present-day urban forest.
You may have never noticed it before. But Alameda is full of oak trees. It’s during acorn season that we’re reminded la bolsa de Encinal is still here.
Acorns have not been readily available as a food source for over 100 years.
The Alameda Native History Project seeks to reopen the local indigenous foodways of Alameda and the East Bay.
They will stay in the granary over winter. And we will process the acorns in spring.
Some of the Acorn Flour and Acorn Meal which we will produce will be used as the featured ingredient of our culinary series. Some will be offered to local Native American Organizations and Tribes. A limited amount Acorn Flour and Acorn Meal will be offered to the public for fundraising.
Harvest teams are forming now. You’re invited!
We’re excited to share this opportunity with you to be a part of our Acorn Harvest Team. Whether you’re looking for a fun outdoor activity, a chance to connect with nature, or a way to help revitalize a food pathway which hasn’t been readily available for over 100 years, we welcome you to join our team!
Here’s what we’re doing:
Sorting Acorns: Help us sort acorns by size and quality.
Harvesting Acorns: Collect acorns that have fallen from trees.
Scooping and Bagging Acorns: Help us scoop and bag acorns for storage.
Packing Acorn Granaries: Assist us in packing acorns into granaries for long-term storage.
We welcome volunteers of all abilities and will work to accommodate your needs. Whether you prefer to work from a seated position or are able to assist with physical tasks, we have opportunities for everyone to contribute.
Join us for a fun and rewarding experience that will connect you with your community and the natural world. Let us know which tasks you’re available for and any accommodations you may need.
Support the First Annual Acorn Harvest by donating to the Alameda Native History Project.
By supporting this project, you are helping to revive a forgotten food source and reconnect with the rich cultural heritage of our region. Together, we can reclaim the acorn as a symbol of community, sustainability, and cultural resilience. Join us in this effort to rebuild our local indigenous foodways and create a more equitable and sustainable food system for all.
Your contribution will directly support our acorn harvest and processing efforts, as well as our culinary series and partnerships with local Native American organizations, community organizations, and tribes. We are grateful for your trust in our work and your commitment to our community.
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.
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.
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.
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
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
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. 🚩🚩🚩
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:
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.
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.
“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.
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
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:
Where is Lisjan? Is it in Oakland, Pleasanton, or somewhere else?
Who are the Lisjanes? Are they a specific group, or family?
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:
Lisjan was not located in Oakland.
Lisjan was not bound by the historical Mission San Jose property lines.
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.
This article will introduce you to where Lisjan is; who “Lisjan Ohlone” are, what what “Viva Lisjanes” means.
Where is Lisjan?
Lisjan is the big valley that spans the area from Pleasanton, to the Altamont Range (Amador and Livermore Valleys) which were also rancherias Alisal, Bernal, Del Mocho, and more.
Lisjan homeland of Jose Guzman, who is a Muwekma Ohlone Ancestor and Captain of the Verona Band of Indians of Alameda County.
Lisjan is a Nisenan (Maidu) name for the area now known as Pleasanton, California.
Why does it seem like Ohlone people are only in the South Bay?
Because the Spanish Missions in the Bay Area were in San Francisco and the South Bay.
Mission San Jose is in Fremont
Mission Santa Clara is in San Jose
Mission Delores is in San Francisco
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; and who were also members of the historic Federally Recognized Verona Band of Alameda County.
Secularization and Mission Abandonment
When the Missions were abandoned, secularized (in 1833), or destroyed, indigenous people continued to live on Mission Land, in what was most definitely their tribal homeland.
They were simply continuing to live and survive on their land, through the rise and fall of the California Mission System—which only lasted 64 year, yet had a profound and cataclysmic effect on all Indigenous people within their spheres of influence.
Many indigenous people stayed in this area, and blended in with Spanish, and Mexican work forces to avoid the American treatment of Indigenous People–which was well-known by the mid-1850’s to be sadistic and unpredictable. It was in the interest of survival that people blended in, and kept a low profile.
Verona Band of Alameda County
The “Verona Band” was an administrative name used to refer to a group of indigenous people who lived around the area where a train station named “Verona” was built by William Hearst in 1901. This is the Niles Canyon/Sunol Region of the Bay Area. Relatively close to the Mission San Jose.
Yo Soy Lisjanes
In 1921, a linguist interviewed a member of the Verona Band known as Jose Guzman. Guzman was considered an “Indian captain” and shared much of his language and life stories with John P. Harrington—the linguist. (Jose Guzman was not the only person Harrington interviewed.)
So where/who is Lisjan?
One of the things Jose Guzman said was, “Yo soy Lisjanes.”
As in: I’m Lisjanes, I am from Lisjan.
He was saying he’s from the area North of Verona: valleys now known as Amador and Livermore–but which had been split into many different rancherias by Spanish and Mexican colonizers, including Alisal, Bernal, and Del Mocho, among others.
One of the reasons that Guzman may have referred to the area around present-day Pleasanton by its Nisenan name could be that Jose Guzman’s parents were both from Maidu Territory, farther north, in a region where people spoke Nisenan.
Indigenous people are polyglottal by nature.
What does Chochenyo Mean?
Jose Guzman was the last fluent Chochenyo Speaker. Chochenyo is an Ohlone Language spoken in the East Bay.
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.
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.
It’s rude to question someone’s pedigree, generally.
But it’s a necessary challenge in Native America that every single one of us faces multiple times in our lives.
We want to know who someone is related to when they say they’re Paiute, or Karkin–’cause they’re probably related to us somehow, or we know some of the same people. It’s a small world. We keep track of our own, and each other’s blood quantum. Because it’s important.
But we also want to make sure that people aren’t coming in and faking. Collecting money for a cause, but really keeping it for themselves. Taking our benefits because the American Government did all these terrible things to us. (It’s a well established fact that the U.S. Government just said **** the treaties.)
Claiming Native American Heritage when you don’t have any, is like wearing a Purple Heart you didn’t earn. Just like with wearing a medal you didn’t give a piece of yourself in the defense of this country to earn; owning and displaying eagle feathers is super illegal if you’re not Native American.
But most of time there is no legitimate consequence for being a “fake indian”. There are so many cheap knock-off’s, and bad copies, I’m not surprised you can’t tell the difference.
For example: Elizabeth Warren is a classic caricature of the “cherokee princess” scenario. And, apparently Ward Churchill was our Rachel Dolezal before she ever decided to put on black face. But, you know what? There are a lot of fake shaman and medicine men out there, feeding the world this mainstream, kumbaya B.S. about the colors of the wind or something; and collecting your money for some sus ceremony with a raggy owl wing.
This is why we have a problem with Instragram Accounts like “NativeAmericanLovess”, or “NativeAmericanSpiritLoves”… They are fronts for stores that sell art that does nothing but fetishize real Native Americans; and make owning, wearing, and using our sacred ceremonial items a game.
These people are making money off of our likeness, our trauma, and our pain. They are making cheap knock-offs of our culture, and identity. And White America is just eating it up. Shelling out bills to go to “Hiawatha” ceremonies. Paying to play Indian.
And it’s the people who sell these images. The ones who say their grandma, six great-grandmas ago was Cherokee. Who went to one of those ceremonies, and smoked some tobacco with some other herbs out of a “peace pipe”, contacted their animal guide, and is now some kind of “ordained” “Native American Church” spiritual guru leader shaman chief medicine man.
These are the people we want to stay away from us. The people we don’t want to share our knowledge and beliefs with. Because, these people, will appropriate it all, and try to find a way to make money off it.
This might be an explanation of why we don’t want to talk about this stuff under the White Gaze. Because it’s “Indian Stuff”. But we can’t stand interlopers. This is why pedigree is important.
But just because the person who made the argument is invalid, the argument itself is not necessarily invalid.
As much as we hate to admit it, these people who made us look like fools also contributed greatly to their respective causes. And the organizations they were associated with ultimately survived the scandal. But neither Ward Churchill, nor Rachel Dolezal were who they said they were.
And it wasn’t until years after they started their charades, that they were finally exposed. Up until then, people had been too afraid to ask, to timid to confront, past attempts had failed. It’s much easier to attack the person making the argument, than the argument itself.
And people honestly want to believe the lie. It’s better than admitting to themselves they’ve been lied to this whole time. Better not to risk being wrong. Not be rude, or mean. Or look racist.
But, let me be clear:
Pedigree is necessary for Tribal Enrollment, and to receive State, and Federal Benefits. It’s a racist system, based in eugenics. It’s even more distasteful than it sounds, when you are subjected to it. [Yes, I have been subjected to this same test. Same level of scrutiny that every other person who claims to be Native American is subjected to.]
We are turned into “subjects”.
Equated with Hermann J. Muller’s radioactive flies.
Maybe that’s too obscure….
But it’s normal for us to ask each other who our grandmothers are, and how much Indian we are. It’s a standard test.
So don’t act shook that I took the time to look into Corrina Gould’s genealogy. Maybe the “White Gaze” is afraid to ask. But, after Ward Churchill, and Rachel Dolezal…. And the discovery of Corrina Gould’s 1997 conviction for fraud…. I think it’s important to ask.
Who are these people?
Flora Freda Munoz, and Jose Guzman are two very well-known and important family members associated with the Muwekma Ohlone Tribe, and the Verona Band Proxy–which is the historical name for this group of inter-related Native American people, who used to live in the Alisal Rancheria (near the Verona train station, Pleasanton area), Niles, San Leandro… It’s a specific list because the BIA documents–mentioned below–stick to Indian Censuses, including one of a place called “Indian Town”, near pleasanton, in the late 1920’s. Researchers think this may be the Alisal Rancheria.
Much of the information about the Muwekma Family Tree that I gathered was pieced together from the Proposed Finding, and Final Determination Upon The Criterion re: Federal Recognition of the Muwekma Ohlone Tribe, in 2011.
Muwekma Ohlone Tribe Family Tree, using BIA Proposed Find and Final Determination re: Petition for Federal Recognition
However, I later found the public Galvan Stenstrom Family Tree on Ancestry.com, and found that to be the most authoritative reference to the descendants of the Verona Band. Even so, I still compared it with the information in the BIA documents, as you will see later.
The public Galvan Stenstrom Family Tree is massive. It has hundreds of individuals; was created, and contributed to by Muwekma Family members, as well as the Ancestry.com people… Who are based in Utah, by the way. It’s really amazing the amount of research that went into the families comprising the Muwekma Ohlone Tribe. It’s truly crowd-sourced.
To research Corrina Gould, I used Public Records, Newspapers, various statements and interviews of Corrina Gould, and litany of databases at Ancestry.com. I also found the “Gould Family Tree”. (More about that later.) In all cases, I began searching for the individual first, and didn’t discover or access the family trees until I wanted to check/challenge my work.
Corrina Gould, “On the Record”
In 2014, Corrina Gould contributed an autobiographical oral history to “Ohlone Elders & Youth Speak: Restoring a California Legacy”. In her contribution, Gould revealed her grandmother was “Flora Munoz”, and that her great grandfather was “Jose Guzman”.
In 2015, in an interview regarding the canonization of Junipero Serra, Gould volunteered an explanation of how she was related to Andrew Galvan:
“I’m actually related to Andy Galvan…” Gould explained Andrew Galvan is the docent at Mission Dolores, in San Francisco. She continued, “Our relation is that our grandmothers, six great-grandmothers back were sisters.”
Corrina Gould, Episode 58 of “Iconocast”, recorded 09/23/2015.
Oddly, it seems that Corrina Gould hasn’t mentioned her own mother by name. So, that was where I started.
Statements about Corrina Gould’s family. (Mostly made by Gould herself.)
I was able to find the Gould Family Tree, on Ancestry.com, after I had failed at finding any links to Flora Munoz or Jose Guzman in numerous Public Records searches.
But I was able to find Gould’s late husband, Paul Gould Jr., and her late brother, Anthony Tucker. (Both died in the first half of 2021.) And her children, and children’s families. So, from public records, I was able to find Corrina Gould, her immediate family and brothers. I was not able to find any ancestry information.
However, the information I found in public records helped me verify the Gould Family Tree, to a certain extent. On Ancestry.com, living people are masked. So the living descendants of Fred Edward Tucker, Paul Gould Sr., and Jesse L. Aceves were mostly hidden.
There were hints, though. Like links to individuals who weren’t masked, who were already known. It didn’t take too much time to verify that I was looking at the family trees of Corrina Gould, and her, and her mother’s, first husbands.
Don’t worry. I made charts.
Excerpt from the “Gould Family Tree”. Problematic for obvious reasons.
So, I found the Gould Family tree (excerpt above). But I also found it critically lacking in verifiable information. The birth and death date for “John Munoz” and “Victoria Marin” do not appear, for instance. [And John Munoz’s death date?! That says six years before Corrina’s mother was even born! WTFITS?!]…
Flora Munoz–Corrina’s grandmother–isn’t refered to as “Flora Freda Munoz”, which is the true name of the Muwekma Family Member, who was the daughter of Victoria Marine.
This is not an attempt at being facetious. Middle names matter. Try going to a bank with a court order to access your grandma’s safe deposit box, and being turned away because the judge didn’t include her middle name.
It also matters because, on its face, the birth and death dates are already different. There’s a divergence between what Corrina Gould has said about her ancestry, and what bears out in the facts and evidence.
Genealogy Logic Bomb
This is where I started getting confused. There were at least two logic-bombs here; and I didn’t want to be misled by something that was probably put together really quickly, with the intention to correct later.
I made a timeline of Joanne Guzman’s life, according to her daughter, Corrina Gould; so I could address one of Corrina Gould’s other claims, that Joanne Guzman had been taken to Chemawa Indian School.
Joanne Guzman Timeline
According to the established timeline of the Muwekma Tribe/Verona Band, the children of Flora Freda Munoz, and John “Jack” Guzman–John Jr. and Rayna–were sent to boarding school, twice. The first time in 1928, when Flora was sick. And the second was from 1944-1947 at the Chemawa Indian Highschool, when Corrina Gould’s mom, Joanne Guzman, was only 4.
This means–according to this Ancestry.com thing: Corrina’s Uncle, John, would have been 8 in 1944. And her aunt, Rayna, would have been 6. None of Corrina Gould’s mom’s siblings were highschool age in the years between 1944, and 1947, when the Muwekma Family member John Guzman Jr., was determined to be 5/8 indian, and allowed to enroll in Chemawa–with his sister, Rayna, following a year later.
Although, a typographical error in the 1940 US Census marks Joanne Guzman as “2” or “0”, the Birth Certificate for “Joan” Guzman, dated Jan-7-1940 helps add clarity; when the Father and Mother’s names are taken into full account.
Examination of “Joanne Guzman’s” FamilyInformational Copy of Joanne Guzman’s Birth Certificate1940 US Census of Washington Township, Alameda County
It wasn’t until I pulled the hard copies of both Corrina (Tucker) Gould, and Joanne Guzman’s birth certificates, that I was really able to illustrate the differences between the two families.
Once that was done, I pulled together all of the dates, and sources, and put them back into another chart, so I could compare the information side-by-side.
From this comparison, it appears that these are two different family trees. And, while the names of Joanne Guzman’s family, match those of Flora Freda Munoz, and John Guzman’s: they are not the same.
But let’s look closer at Joan Guzman’s birth certificate:
Guzman, Joan (Birth Certificate)
Official Muwekma Records
Mother: 22 (1918)
Flora Freda Munoz: 1917
Father: 37 (1903)
John Paul “Jack” Guzman: 1902
These dates match within a year. Only one “Joan Guzman” was born in Alameda County between 1940, and 1944.
After reviewing this information, and comparing it to the Ancestry.com “Gould Family Tree”, it looks like the Gould Family tree is super wrong… But Joanne Guzman might really be the unknown daughter of the Jose Guzman and Flora Freda Munoz!
There is still the issue of the Guzman Family in the 1940 US Census…
Before we solve this… I need to remind you that John Guzman Jr., and Rayna Guzman were both “Highschool Age” (13 or 14), in 1944, and 1945 respectively–when they were sent to Chemawa Indian School, which was a highschool since 1927.
This means John Guzman Jr. was born sometime around 1931/32; Rayna Guzman around 1933/34.
Or, just counting back four years from 1944, John Guzman Jr. would be about 10, making Rayna about 9.
Joanne’s Birth Certificate
Official Muwekma
1940 US Census
John Guzman
36
1902 (38)
37
Flora Munoz
22
1917 (23)
23
John Guzman Jr.
null
[10]
4
Rayna Guzman
null
[9]
2
Joanne Guzman
0
null
0
[Discussed above.] Joanne’s birth cert. only has parental info. No official Muwekma Documents mention Joanne Guzman.
So, First Actions On:
Downgrade “Gould Family Tree” to “Unreliable”. (Even though the birth info for Joanne Guzman was legit.)
Marvel at how similar these two families really are (in name only.)
Note the age differences between the ages of Flora Freda Munoz’ family, and Flora Munoz’ family.
Joanne Guzman is still not listed in any official Muwekma Records.
Joanne Guzman is found in the 1940 U.S. Census, in a family bearing almost the exact same names as Flora Fred Munoz’ family.
Decide whether it’s more likely that Corrina Gould’s mother is the long lost daughter of John Paul “Jack” Guzman, and Flora Freda Munoz; or the exact match Joanne Guzman, born in 1940, to a family with principally the same names as the aforementioned.
Given the age differences between Joanne’s siblings, to the established ages of John Guzman Jr., and Rayna Guzman in 1944, it seems unlikely that Corrina Gould’s mother–Joanne Guzman–is related to Flora Freda Munoz, or John Paul “Jack” Guzman.
This would also suggest Corrina Gould is not related to Andrew Galvan.
While it is true that Corrina Gould’s grandmother really is “Flora Munoz”; and that her mother’s family, closely resembles a well known Muwekma family:
No direct evidence was found that ties Corrina Gould to the Muwekma Ohlone Tribe, or the Verona Band.
It’s also true that Corrina Gould could be enrolled in the Muwekma Tribe.
It would be great to see Corrina drop the façade and actually fight for, and help contribute to her real tribe; because, right now, she’s managed to take all the attention and support away from the people she actually belongs to.
On April 17, 1997, Corrina Gould was convicted in Alameda County Criminal Court, for:
willfully and knowingly, with the intent to deceive, by means of false statement or representation, or by failing to disclose a material fact, or by impersonation or other fraudulent device, obtained or retained [more than $950] aid under the provisions of this division for himself or herself or for a childnot in fact entitled thereto.”
California Welfare & Institutions Code Sec. 10980(C)2
Gould was sentenced to jail time, and fined.
There was also a civil judgment against Corrina Gould for the amount of $5,275 dollars, which was entered by her own confession:
I hereby confess… [d]efendant fraudulently received public assistance benefits from Alameda County that [she] was not entitled to by submitting false written statements under penalty of perjury.”
Corrina Gould, “Statement and Declaration for Confession of Judgment”, Alameda County Civil Case Number 1997002685
It is unclear how long Gould spent in jail.
The case file was destroyed pursuant to the law which governs case file retention. (Information about the offense, and Gould’s subsequent conviction is still available in the Alameda County Superior Court Criminal Index.)
Alameda County Superior Court Criminal Records Search (SEP-21-2021) for “Corrina Gould”
But the Welfare & Institutions Code statute Corrina was sentenced by enumerates terms of imprisonment as 16 months, 2 years, and 3 years, or “a fine of not more than $5,000,” or both. The Criminal Index indicated Corrina Gould’s sentence as “Sentence: 001 jail and fined.”
Corrina Gould was also sentenced to 36 months of probation for defrauding Alameda County Social Services. The exact dollar amount Gould illegally obtained is unknown.
At the time of Corrina Gould’s conviction for Welfare Fraud, she was working at the American Indian Family Healing Center, in Oakland, California. She would later work for the American Indian Child Resource Center, as a Title VII Coordinator. It’s unclear if either organization knew of Corrina Gould’s conviction for this type of fraud; or, whether or not Gould was involved in filing claims, and/or applying for benefits on behalf their clients.
Today, Corrina Gould is the spokesperson for Sogorea Te Land Trust, and Confederated Villages of the Lisjan, INC. She was also a co-founder of Indian People Organizing for Change.
Sources and Links:
County of Alameda V. Corrina Gould
Alameda County Superior Court, Civil Case #1997002685
County of Alameda V GouldCounty of Alameda V Gould Judgment Pursuant to ConfessionCounty of Alameda V Corrina Gould #1997002685Corrina Gould Confession of JudgmentCorrina Gould Signed Confession (SSN Redacted)Attorney Certification
