Category: The Urban Reservation

  • Ozone Treated Acorns: Basis for Analytical Testing Before Food Use

    By Gabriel Duncan, Researcher, Alameda Native History Project

    Ozone is increasingly discussed as a way to manage stored acorns intended for food. It is already permitted in the United States as an antimicrobial agent for certain food uses when applied under good manufacturing practice. Because acorns are rich in unsaturated fats, the question is not only whether ozone reduces microbes, but whether it also changes the underlying lipids in ways that matter for quality and compliance.

    When ozone reacts with unsaturated fatty acids, it follows a defined chemical pathway. It can form primary oxidation products (lipid hydroperoxides, measured as peroxide value), secondary oxidation products (aldehydes and ketones), and cyclic peroxides called ozonides. Studies on ozonated vegetable oils and high fat foods show that these reactions can be significant and persistent, and that ozonated lipids are chemically modified compared to the original oils.

    Food science uses objective indices to evaluate oxidative quality. Peroxide value is a marker of primary oxidation. Aldehyde related tests, such as p-anisidine value, indicate secondary oxidation. Many commercial and compendial standards treat materials with values above defined limits, often around 10 to 20 milliequivalents of active oxygen per kilogram for refined oils, as oxidatively deteriorated and out of specification. These tools can be applied to ozone treated acorns to see whether their lipid quality remains within accepted ranges.

    Regulatory principles are also relevant. Ozone is allowed as a processing aid when its use does not result in unsafe residues or unfit food. Food that is decomposed or that contains unsafe added substances can be considered adulterated. Ingredients that do not meet applicable quality criteria are not used as standard raw materials in foods represented as wholesome.

    For these reasons, ozone treated acorns proposed for food use should be evaluated through established analytical tests, rather than assumed equivalent to traditionally processed acorns in the absence of data.

    Read the full paper here.


    This is the kind of careful, evidence based work we do at Alameda Native History Project. We research, we verify, and we translate complex science into clear information our communities can use. This supports the revival of Indigenous foodways and shows a real, measurable contribution to STEM rooted in Native leadership and priorities. If you value this work, please consider supporting it with a donation.

  • Building the Acorn Leaching Machine

    An update from the ACORNS! Project Arc

    Thank you for all of your support. For coming to our events, playing with the maps on our website, volunteering for the Acorn Harvest, and for checking out our printed maps and other merch.

    I am writing to you now because I want you to know that your support is appreciated, and that it has had an impact on our mission, to educate the community about local Native history through maps, advocacy, and experiential learning opportunities. Your support is helping to reopen Indigenous foodways, a tangible benefit made possible by your participation and generosity.

    The journey over the past year has been exciting, humbling, and rewarding. We have made so much progress! And one of the most exciting places we’ve made progress is in the way we leach acorns at scale.

    Meeting the Challenge

    We faced the existential challenges presented by pollution, climate change, loss of native wildlands and animals, and a lack of fresh, free flowing water. If the traditional way of leaching acorns is using a basket in a river or stream: how can we do that when all of our water has been polluted, and diverted into culverts? The answer was to build our own river.

    Proof of Concept

    The first Acorn Leaching Machine was cobbled together with plastic never-used trash cans fitted with PVC piping. It connected a DIY water filtration system with hand packed filter cartridges, an elaborate acorn tray setup, and a well pump. I hand-sewed the muslin acorn sacks. The first machine ran too hot, and wasn’t terribly food safe. But it was a proof of concept; a successful first generation.

    From Prototype to Food-Safe Design

    The second machine, the most current design, features some very significant upgrades.

    • Stainless steel, weld-less design
    • Food grade, with as little plastic as possible
    • Completely new cooling system
    • Upgraded to full-scale, food-safe, whole-house filtration system (multi-stage)
    • Housed on a mobile platform for presentations at schools and libraries

    A Tangible Tribal Benefit

    When complete, the flour produced by this system will go on offer to the Muwekma Ohlone Tribe of the San Francisco Bay Area (and to the wider Indigenous community) as a tangible tribal benefit to the first people of this place. For free. It will feed ceremonies, meals, and gatherings, and it will travel to classrooms, libraries, and community spaces as a mobile teaching tool. Together, we are restoring a foodway that has not existed in over three centuries, and showing that food is medicine; traditional food is medicine.

    Now, we are poised to leach acorns at scale. To produce consistent, safe, traditional food. Without compromise. Your impact will be more tangible than you could ever imagine.

    The Final Push

    Every contribution, every hour volunteered, and every conversation shared has led to this moment. Reopening Indigenous foodways isn’t symbolic–it’s real work with tangible results. The Acorn Leaching Machine is more than equipment; it is a living example of innovation and restoration working together. It shows what can happen when we adapt ancestral knowledge to meet the challenges created by colonization and environmental change.

    We’ve already come this far with community effort, a partial grant from the Alameda Public Art Commission, and your continued support. Now, we’re preparing to complete the machine, to upgrade the last of its fittings and mount it securely to the moving platform that will carry it into classrooms, libraries, and public spaces across the region.

    This is the final push. Every donation, no matter the size, brings us closer to completion.

    Make Your Impact Visible

    For gifts of $75 or more, your name will be etched directly onto the stainless steel Acorn Leaching Machine, a visible acknowledgment of the community who helped make this restoration possible. Each name will stand for someone who chose to take action and help reopen Indigenous foodways in a tangible way.

    Your continued support is helping to decolonize our diet, rebuild the relationship between people and the land, and remind our communities that food is medicine, and traditional food is medicine. This is what it means to turn gratitude into action.

    With gratitude,

    Gabriel Duncan
    Founder, Alameda Native History Project

  • Growing Up on the The Alameda Shellmound

    An old sunlit room with peeling walls and dusty floorboards, a faint human silhouette visible through a fogged window. Overlaid text reads “Growing Up on the Alameda Shellmound” with the URL nativehistoryproject.org at the bottom.

    Ohlone people buried their loved ones in mounds long before any of us ever came here.

    They’re called shellmounds.

    The “Ancient Indian Burial Mounds” of Ohlone people–ancestors of the present-day Muwekma Ohlone Tribe of the San Francisco Bay Area.

    They were built long before any of this was here.

    Long before some old dead white dudes squatted on what was then a peninsula. Before it got dredged into an Island and eventually called “Alameda.”

    Long before this place was called la Bolsa de Encinal to Mexicans, land grant parcels on the extension of former Mission Lands that stretched north from San Jose de Guadalupe, to the Carquinez Strait.

    Long before Ohlone were called Costanoan, when Portola came through in who-cares-when. Before the missions were founded in 1776[–which is the same time a meddlesome group of colonists declared their independence from England on the East Coast of this continent.]

    Even longer before: when this area was just a valley with a little river in it…..

    THIS PLACE HAS BEEN OHLONE TERRITORY SINCE TIME IMMEMORIAL

    10,000+ years of habitation meant those shellmounds were real, and big.

    There were thousands of shellmounds all over the San Francisco Bay Area. Some of the biggest recorded shellmounds were in Emeryville.

    At least 4 shellmounds were right here, in Alameda.

    And while many may not exist above ground.

    Ohlone Ancestors still lie in wait below.

    To be discovered during foundation upgrades, trenching, and in-ground pool installations.

    The Shellmounds of Alameda

    I grew up in a pre-victorian house on Court Street, about a block away from my grandparent’s house, which was firmly on the edge of the Mound Street Shellmound, around Santa Clara and Mound Street.

    Being an Indian kid, adopted out of his tribe from birth, raised on an island that’s just as well known for its racism as it is the former naval air station, things were tough. And, I’ll be honest, I only ever wanted to go home.

    So, maybe it was my spirit calling that influenced what I saw as a child. Because my white adopted parents’ money paid for all the psychological and physical testing that proved I wasn’t suffering from some psychosis or more serious condition. [Laying down in a dark room with electrodes attached to my head was an interesting experience.]

    I never really got a lot of peace in that house when I was alone. From an early age, I learned not to go too far into the basement by myself. Not necessarily because it was dangerous; but because other things lived there.

    The House on Court Street

    The Bad Dream Light

    Before my sister came to live with us, (she’s adopted, too; and came home in 1989,) I slept in the room which would become hers.

    It was a small, narrow room, with popcorn ceiling, and walls; with access to the attic through a panel in the ceiling of the closet.

    Next to the was an old “ancient” light fixture which had probably been there since the house was electrified. [It was also moved from the corner of Benton & Santa Clara to the place on the 1300 block of Court Street where this all occurs.]

    My dad remembers that I called that the “Bad Dream Light”. He doesn’t remember why specifically. But, he told me, when it came time to pick which room I would sleep in once my sister arrived, I picked the room at the front of the house–not the one with the light.

    This is only a footnote about myself that was told to me. And it shrouds the next story in even more mystery because it makes me wonder if it came from the attic.

    Ruby In the Attic

    My earliest memory of something being a little off seems somewhat inconsequential. It’s more of a passing note.

    But, at some point, I remember finding some jewelry in my mom’s jewelry box and somehow knowing that it was the kind of jewelry that Ruby used to wear.

    I never met someone named Ruby; and I have no idea how I could know that. But I remember telling my dad that Ruby was the woman who lived in the attic.

    Of course, nobody could live in the attic; it was just a crawl space.

    This whole thing was forgotten until many years later, into my adulthood, when I remembered this, and asked my Dad who Ruby was. [In fact, I asked both my parents, and my birth mother.]

    It turns out: Ruby is the name of my father’s great aunt.

    The Procession in the Hallway

    I don’t like talking about this. Because, out of all my experiences, this is the one that legitimately makes me seem crazy. Despite the confidence of having had a total psychological and physical work up, and knowing this wasn’t the product of some kind of illness: it’s still something that bothers me to this day.

    Have you ever had a light shined in your eyes that you could see even after you closed them? Like a silvery, shadowy afterimage burned into your retinas? Some people call them “eidetic images”, mental images with unusual vividness–an exceptional ability that only children between 6 and 12 are able to possess.

    Now, imagine you’re a 6 year old who can’t sleep; so you went into the living room, and are watching late-night/early-morning television on the big recliner in front of the T.V.

    At some point, you become aware of something moving out of the corner of your eye. So you look. And what you see is the outline, a silvery shadowy outline of a person. And it’s walking down the hallway.

    You watch, as it walks down the hallway, behind the living room wall…. And then appears in the other living room entryway, at the same pace, in the same manner. Just minding its own business.

    It can’t be real. Because it looks just like the afterimage of a bright light shined in your face. And you know no one’s there, because it’s too late, it’s night time, and there’s no one there.

    But it is.

    Except, it’s not minding its business. It has noticed you. So it’s stopped, and turned to face you directly, staring back. With no face, no details, just this weird shadowy figure.

    You will the thing to go away, to leave you alone. But it does not disappear when you close your eyes and open them again. It turns back and walks down the hall on its own time.


    In the beginning it was just one figure watching me from the hallway. Then it was two or three.

    If I kept my eyes on the TV and pretended like I didn’t notice them, they would keep going, only occasionally stopping to look at me.

    It terrified me to see them. But my room was also terrifying on its own, too. Sometimes the bed would move, vibrate, or I would … feel like there was something waiting to pour forth from my closet the whole time.

    But it wasn’t as simple as just ignoring them.

    They never came into the living room. Never approached me. Never made a sound.

    But there were so many that the hallway seemed crowded.

    Something changed that made it stop. I can’t remember what.

    But it’s worth noting that from the time I was born and lived in that house, the neighboring block, the former site of Lincoln School, had been razed and was being developed into the south-west inspired houses that sit there now. [From 1986 to 1991 at least.]

    Considering how many burials are still being unearthed in 2025: Who knows how many burials were hiding just below the surface of the former high school grounds.

    Is it possible that I saw Ohlone ancestors wandering through my house, searching for their way back home? Or were they the figment of an overactive imagination?

    The Basement Double

    Because the house had been moved from its original lot at Benton Street and Santa Clara Avenue, it never had a real foundation. At some point, my dad had paid for a foundation to be built underneath the half that held our bedrooms, but the rest of the “foundation” was a collection of 4×4 posts sitting on piles of bricks.

    This meant the “basement”–the ground floor of the house–was mostly dirt, covered by plywood.

    The basement was always spooky. Not because it was dark, or dangerous. But because I could tell something else lived there. And that I was an interloper. It’s a feeling that never left me, no matter how well let, or how cozy it ever became.

    When it was still mostly unfinished, the two most recognizable rooms were the laundry room, and the workshop. Early on, my dad spent a lot of time in both. Mostly doing laundry, and sometimes tinkering in the workshop. If he couldn’t be found upstairs, he was downstairs doing either.

    To get to the “basement”, you would go out a side door in the back of the house, and walk down a staircase that wrapped around to the exterior door–which was padlocked shut when no one was in there.

    Usually, I could be left to my own devices. I would entertain myself or play games, read books. But at this point in the day, I got bored and went looking for my dad.

    I checked the bedrooms, the kitchen, and the bathroom. No one was around. So, I figured he was probably downstairs.

    When I poked my head out of the side door, I saw the back of him turn the corner at the bottom landing.

    I shouted, “Dad!”

    And jumped down the stars a landing at a time. Reaching the bottom and turning just in time to see him disappear into the basement.

    At this point I’m thinking he’s playing a game. So I rushed into the basement calling out for him.

    But the basement was dark. There was no sign my dad was down there. The washing machine wasn’t running. There were no lights on anywhere, not in the workshop. Not in the garage.

    I realized very quickly that I was alone.

    That, maybe, this was a trap.

    And with these realizations, things started to feel like they were closing in on me. I felt exposed. Viscerally. Almost … in danger.

    Even though I knew I should probably run, I felt frozen.

    It wasn’t until I heard the toilet flush upstairs that I was able to gather my wits, and zoom out the door.

    I caught my dad just as he was coming out of the bathroom door.

    Not wanting to let on about the terrifying experience I just escaped, I cried, “Oh, there you are!”

    The Vertebra

    I found a bone in the dirt in this little room in the back of the basement. The room itself was squared off by walls, and it had a large step of poured concrete, much like a bulk-head–but very much unlike every other part of the basement. This looked like the most built up part of the whole house to be honest. Even though it lacked real walls, and a real floor.

    I was messing around in the dirt in the back there, because it was so powdery and light. It was just dust, I liked running my hands through it because of its smooth, silky texture.

    And that’s when I found it.

    A bone, pale, pitted, but whole. With no obvious cuts or missing pieces: I could tell it was a vertebra. [Because reference books were my only friends.]

    When I showed my mom, she told me it was a dog.

    Or a cow, when I pushed back. But I knew.

    I kept that bone for years. The last time I saw it was in my room, on my bookshelf. But I can’t tell you where it is today. It’s probably somewhere in storage, waiting to be re-discovered.

    Living on a Haunted Island

    My house wasn’t the only place where I experienced things. Most of Alameda is haunted by its own past. The Shellmounds of Alameda had long been used as overspread, the bones of Muwekma ancestors used for fertilizing rose bushes … and paving Bay Farm Road.

    But even its more contemporary history echoed in the abandoned halls of buildings long forgotten.

    My personal history of exploring the abandoned buildings on the former Alameda naval air station as a teenager is extensive.

    And some of the most heart-pounding experiences I have ever shared with my friends have taken place in buildings that no longer even stand today.

    This is not to introduce a story so far away from home as it is to introduce the fact that I have had experiences which have been shared and witnessed with other people.

    The Swaying Woman in the Closet

    At some point during my teenage years, I had removed the door from my closet. My childhood fears of what lurked inside had been abandoned.

    In that version of my bedroom layout, my bed was positioned directly across from the closet.

    One night, a friend was sleeping over. The lights were off. We were getting ready to go to sleep. I was just starting to relax when I noticed some movement out of the corner of my eye.

    In the doorway of the closet, there was the outline or shadow of a woman with long hair.

    She was standing there. Her feet were planted. But she was swaying side to side–moving left to right unnaturally fast. Ping-ponging in place between the door jambs.

    No human could move that way. And no one else was in the room besides us. This woman wasn’t really there. Even though I could see her, and feel her angry, unsettled energy.

    I saw it. But, I didn’t say anything because I didn’t want to scare my friend.

    After a moment, they asked, “Do you see that?”

    Which meant they saw it too.

    I just replied, “Go to sleep,”

    And pulled the blanket over their head.

    Rosa in the Den

    Rosa was a rescue dog from Guatemala. A collie type dog with calico colors and spots.

    At this point, I was in my 20’s. The house had been renovated almost a decade ago, so there was a den in the basement now, with a real locking door to the rest of the still-unfinished basement.

    My sister’s dog had recently passed. He was a miniature Dachshund who succumbed to old age. This happened not long after.

    Rosa and I would sit downstairs on the couch in the den and watch TV together. (She had actually started watching it with me, commenting in her own way on what was happening on the screen. Which was … almost more fun to watch than TV.)

    Tonight was no different.

    Except, Rosa suddenly cued up on something.

    She started, and looked at the recliner across from us. Then she seemed to watch something go from the recliner to the floor. And continued to track something as it went under the coffee table directly in front of us.

    Then she let out a whimper. And covered her eyes with her paws.

    I couldn’t ask her what she saw. But it seemed like it was small, almost like another animal. I still wonder about it to this day.

    The Bureau Shadow

    Sometimes it was hard to tell if I was just imagining things. If something was really there. Or if I were somehow picking up on the echoes of the past.

    Upstairs, on the main floor, the renovations to the house saw an addition of a bathroom in my parents’ room, as well as the removal of the walls separating the living room from the hallway and the dining room. We now had an open floor plan, and stairs leading down into the den from the dining room.

    Other changes had been made. For instance, the front door now had a frosted glass oval window in the center, and another window frame on top. This allowed the porch light to illuminate the whole space with a gentle glow.

    I could basically walk in a diagonal line from my room to the bathroom. I guess that’s not really a big deal now that I think of it. But I wonder why I didn’t just take that route one night when I saw a shadow in the hallway.

    It wasn’t one of the things I used to see walking through the hall when I was younger. This was different.

    In the hallway, along the wall between my sister’s bedroom door–the narrow bedroom between my parents’ and mine … was a bureau of draws, about waist height, with a mirror mounted lengthwise on top.

    It was long, sturdy. And it used to belong to my mom’s parents. My grandmother used it, and it used to have a picture of me and her wedged in the frame. But that was long ago.

    Now it was in the hallway. And it held linen and place settings for the dining room table.

    But there was something else there tonight.

    A shadow of a person. Standing in front of the bureau, its hands flat on the table top, gazing into the mirror.

    I could have walked around it, like I said. I probably should have. But, for some reason, I didn’t. I thought, like all of the other strange things, it would just disappear as soon as I came too close to it.

    I was wrong.

    It only became more solid the closer I got.

    Until I was standing next to it.

    Realizing that it was blocking the light.

    And that I could sense its presence like you can sense someone standing next to you.

    I didn’t walk through it. I didn’t touch it. In fact, I moved around it, and said, “Excuse me”, as I passed.

    Then I went into my room. Locked the door. And didn’t leave for the rest of the night.

    The Grandparents’ House on the Shellmound

    My dad’s parents lived three blocks away from us. At about Santa Clara Avenue, and Mound Street. Well within the bounds of the shellmound on Mound Street.

    I never felt alone in that house. And I never really felt at ease. It always seemed like I was just one corner away from seeing something I was really prepared for. Whatever that thing would be. I felt it lurking in the walls, behind every door, and inside every cabinet.

    The place vibrated with a strong, unsettling feeling. Even outside, I felt like everything inside was watching me through the windows. Was waiting for me behind the trees. Even in the open space of the backyard, the detached shed–which was actually a nice, newer, single room building–had that vibe to it.

    Something not necessarily foreboding, but just not entirely welcoming or at-ease.

    I was the most scared of the dorm room on the third floor my dad and his three brothers (my uncles) shared growing up. But the basement–real basement–with my grandpa’s den and the cellar were a very close second. However, I felt like I could stay there for a little longer without feeling too creeped out.

    Up on the third floor, I became paranoid that things were happening on the floors below me, just out of sight. But down in the den, I didn’t want to turn my back on anything.

    My fear of the house was so strong that I never wanted to stay the night. Ever. And I don’t think I ever stayed more than one night at any time.

    The last time I slept there, I slept in the living room on the couch because I didn’t want to go any deeper into the house.

    My dad’s cousin said he and my uncles used to dig up arrowheads in the cellar. I never ventured onto the dirt over there. Even after both my grandparents had passed, it was my job to pack up the house. My partner at the time was there, working with me.

    Our workflow was to pick up stuff, wrap it in packing paper, then put it in a box, label the box, seal it up, and transfer it to storage.

    One of the first things I did was teach myself how to use the security system, and assign myself and all my family members separate pins for the alarm. It seemed important because I wanted to make sure the house was secure since no one was living inside it anymore. It was a basic system that chimed and announced when a door or window was opened.

    So my partner and I had managed to make really good progress on packing everything up, and had managed to work our way down to the den.

    At some point, we ran out of some packing supplies. My partner stayed working in the den as I locked the door and left to get more.

    When I came back, he was visibly shaken. And he wanted to know if I had come back earlier.

    When I asked him why, he told me that he heard someone come into the house, and walk all the way to the back room, where my grandparents used to sit and watch TV all the time.

    No one else was in the house. The alarm would have announced an open door. But there was no record of any event other than my return.

    Maybe I never saw anything in the house because I never wanted to. Because I was scared enough just being there that I didn’t need to.

    I still dream about both my childhood house, and my grandparents’ house. They’re usually nightmares about growing up on the burial mound.

    It wasn’t until I started doing local research that I learned about the other shellmounds in Alameda.

    I know I’m not the only one who’s had these experiences.

    Hopefully this gives other people the courage to reach out and share theirs.

    Thank you for reading this.

  • Historic Shoreline of the San Francisco Bay Area

    This is big. For the first time ever, the entire San Francisco Bay Area shoreline has been reconstructed and shared as a public, interactive, open-access map.

    Historic Shoreline of the San Francisco Bay Area shows what the Bay once looked like, its original coastlines and wetlands before 1900, in a way no one has seen before. This is not just another overlay on top of modern maps. It is a full digital reconstruction that lets you see exactly where the old Bay met the land, and how much we have changed it.

    This project was handmade by myself, Gabriel Duncan, Paiute, Two-Spirit, and member of the Open Source Geospatial Foundation, as part of the Alameda Native History Project GIS Lab. It was built using open data, open-source software, and a lot of patience. I stitched together historic shoreline datasets from NOAA’s National Geodetic Survey (NGS), the same data used to update nautical charts and define the nation’s territorial boundaries, to bring the Bay’s past back into focus.

    Each section of shoreline was aligned, corrected, and merged into a single, continuous dataset covering the entire Bay. I colored the wetland areas by hand, guided by original survey markings, to give a sense of the marshes and tidal zones that once surrounded the Bay.

    Like all historical maps, there are limitations. The data comes from surveys done more than a century ago using methods that predate modern GIS and satellite imagery. Small distortions and projection differences are expected. But that is part of what makes it powerful. This map connects us to a moment in time when the Bay was still alive in ways most people have never seen.

    This work represents Native innovation in STEM and the continuation of Indigenous relationships with land, water, and technology. It stands as proof that Indigenous people are not just caretakers of the past but builders of the future, mapping, coding, and visualizing our histories through the tools of today.

    The Historic Shoreline of the San Francisco Bay Area is available now. You can use it freely for noncommercial educational, environmental, and research purposes.

    The dataset itself is reserved for Indigenous researchers and organizations.

    This map joins the Bay Area Shellmounds Map, the Historic Alameda Ecology Map, and other original GIS projects in our Indigenous mapping initiative. Together they form a living record of place, memory, and truth, created by Native hands for everyone to see.

  • The Acorn Harvest Begins

    For the first time in 300 years, acorns will be harvested at scale in the Bay Area. This is not a reenactment. This is real work, feeding real people, and restoring a food system stolen by colonization.

    If you have been waiting for a way to do something that matters, this is it.

    A Historic Challenge

    You know you want to do more than watch from the sidelines. You know you should be part of this. The Acorn Harvest is your chance to show up and help bring back Indigenous foodways.

    This is not about sending money and hoping it lands in the right place. This is about using your own hands to gather food that sustained Native people for millennia and will again.

    Why It Matters

    Every acorn you help collect is a tangible benefit to tribal communities. Every bucket strengthens sovereignty, food security, and cultural survival. The harvest is more than ceremony. It is sustenance, reciprocity, and history in motion.

    And it only happens if people like you step up.

    Do Not Miss This

    Harvest meetings start next week. Only people who are signed up will get the details. If you are not on the list, you will not be part of this season’s work.

    This is the moment. Be part of history.

    Sign up now at nativehistoryproject.org/volunteer

  • Acorn Harvest Training : Reciprocity and the Honorable Harvest

    On Sundays, August 17 and August 31, the Alameda Native History Project will host Acorn Harvest Training, a hands-on, field-based workshop rooted in Indigenous tradition and ecological stewardship.

    Participants will learn to identify local oaks, distinguish between red and white oak by leaf shape, bark, and acorn characteristics, and understand the significance of mast years in acorn production. We will explore how acorns nourish entire ecosystems, not just people, and why respectful harvesting ensures that “all flourishing is mutual.”

    This training is grounded in the Honorable Harvest, a principle passed through generations:

    • Take only what is freely given.
    • Never take more than you need.
    • Give thanks, and give back.

    Our harvesting protocol reflects these values. We use low-impact wooden acorn tenders, tapping branches lightly. No climbing, pruning, or mechanical shakers. Only acorns released by gentle taps or natural fall are gathered, and our collective harvest is capped at less than 15 percent of the seasonal crop, well below ecologically safe limits. Viable acorns we do not keep are buried nearby, replenishing the seed bank and echoing the work of squirrels that help oak forests regenerate.

    These sessions are not about extraction. They are about building a respectful, living relationship with the land. The work is grounded in Traditional Ecological Knowledge and supported by the Muwekma Ohlone Tribe, which recognizes the importance of restoring Indigenous foodways as a living practice of cultural sovereignty and environmental stewardship.

    People who signed up for the Indigenous Land Lab and the Acorn Harvest using our volunteer form received text messages with exclusive offers for free tickets. If you would like to join us on the harvest, and receive exclusive offers and special invitations such as private willow harvests and other events at the Indigenous Land Lab, sign up at https://nativehistoryproject.org/volunteer.

    Space is limited for each session to ensure a meaningful and safe learning environment.

  • 2025 Acorn Granary Challenge

    Join Us for the 2025 Acorn Granary Challenge in Alameda

    This summer, the Alameda Native History Project invites you to be part of something powerful, rooted, and real: the 2025 Acorn Granary Challenge.

    We are building a traditional Acorn Granary using natural materials and Indigenous knowledge, right here in Alameda at APC’s Farm2Market. This is not just a construction project. It is a challenge to remember that survival has always been a collective effort, and that resilience is built in community.

    Join us for a once-in-a-lifetime, hands-on experience where we work side by side to bring this granary to life, honor traditional practices, and make a tangible contribution to the restoration of Indigenous Foodways.

    What We’re Building

    Acorn Granaries are traditional Native American storage structures used to safely hold acorns over winter after the fall harvest. These granaries have been used for thousands of years. They are designed to protect acorns from rain, snow, and pests, while keeping them accessible as a vital food source.

    The structure we are building will be a symbol of cultural resilience and a critical part of our plan to reintroduce acorn flour at scale for the first time in 300 years.

    Event Details

    2025 Acorn Granary Challenge
    Dates: Sunday, July 13 and Sunday, July 20
    Time: 1:00 PM to 4:00 PM
    Location: APC Farm2Market, 2600 Barbers Point Rd, Alameda, CA 94501
    Cost: Free and open to all (all ages welcome with adult supervision)
    Registration: events.humanitix.com/alameda-acorn-granary-challenge

    This is a clean and sober event. Please do not come under the influence of drugs or alcohol.

    Also: you don’t have to be Native to kick it, but please respect this Indigenous Space you are being invited into.

    What to Expect

    Session 1 (July 13):

    • Learn about working with willow
    • Begin constructing the Acorn Granary
    • Discover traditional Indigenous pest management using bay leaves

    Session 2 (July 20):

    • Add finishing touches and install the granary
    • Option to weave pine boughs to protect the structure from rain

    No experience necessary. Just bring your full self, your willingness to contribute, and your respect for the Indigenous space you are being invited into.

    Why It Matters

    This granary is more than a structure. It is a step toward healing. By rebuilding these food systems, we are reclaiming a legacy interrupted by colonization. The acorns stored in this granary will become part of California’s first large-scale Indigenous acorn flour production in three centuries. That flour will be offered to the Muwekma Ohlone Tribe of the San Francisco Bay Area as a tangible tribal benefit.

    Your participation helps move us closer to a future where Indigenous food sovereignty is not just a concept. It is alive, growing, and thriving in our communities.

    Be Part of the Movement

    We are reopening Indigenous Foodways. Come help us build something sacred, and be part of something that lasts.

    Space is limited.

    Register now at
    events.humanitix.com/alameda-acorn-granary-challenge

  • No Kings Speech – Confronting White Progressive Gatekeeping & Kingmakers

    On June 14, 2024, Gabriel Duncan, founder of the Alameda Native History Project, delivered a speech at the Alameda No Kings Rally that challenged white progressives’ role in Gatekeeping, and Kingmaking.

    But if we think “No Kings” only means no Trump, we’re missing something deeper.
    Kings don’t always wear crowns.
    Sometimes they wear progressive credentials.
    Sometimes they come wrapped in good intentions.
    Sometimes they’re lifted up—not because they earned it,
    but because people would rather believe a lie than sit with discomfort.

    In a pointed speech, Gabriel Duncan made the difference between performative allies, and Accomplices clear:

    You say you want to be allies.
    But performative allies want credit.
    Accomplices show up when it’s risky, when no one’s watching.

    If you need to be thanked or centered or safe,
    you’re not in solidarity. You’re just performing.

    He went on to draw the distinction between white allies who have the privilege to join the struggle, and BIPOC people who are forced to live it every day:

    You weren’t born into this fight,
    but you can choose to join it.
    Not to be centered—but to be useful.

    And then he went on to introduce the performance of a song called “Ain’t Nobody Gon’ Turn Us ‘Round”: a 1964 Civil Rights Era, Black Spiritual and Protest Song, written and sung by Black People in jails and churches, while Black People were facing police brutality, high pressure water hoses, police dogs, and police brutality, just for a crumb–for human rights.

    This song was performed by “Paul Andrews [an old white man] and the Democracy Out Loud Band [a group of white singers enlisted days before the event]”, who would be singing this song at an even where no black voices were heard.

    That was incorrect, Nika Kura, who sang in the beginning of the program, identifies as Black. And–after I had called out the organizers and Paul Andrews–a black mother and educator, named Katherine Castro (who you can hear saying “I’m trying!” in the recording), took the stage and spoke, and counted how many black people were even present in the audience.

    We’re proud to have made this space for black voices–because it was the right thing to do. And we hope that this moment becomes a teachable moment for the organizers of this event, and our allies.

    A Note About Paul Andrews, The Old White Man Who Grossly Appropriated A Black Civil Rights Song About Segregation:

    We’re deeply disappointed that Paul Andrews thought it was appropriate to sing a Black Spiritual even though he is not black, and the song is about segregation. We’re even more disappointed that Paul Andrews attempted to defend his choice–and even go so far as to try and claim “Ain’t Nobody Gon’ Turn Us ‘Round” was not a Black Song; even though he himself admitted the song was created by Black People. It’s 2025, and this type of misappropriation of BIPOC identity, culture, and struggle is not not welcome in these spaces anymore.

    We plan to interview the main organizer of this rally, Tina Davis, a volunteer with Indivisible. So stay tuned for that. We’ll also be releasing our interview with Mary Claire, of All Rise Alameda, soon.

    If “No Kings” means anything,
    it has to mean the end of white progressives deciding
    who gets heard and who gets erased.

    For the record: between 3,000 and 4,700 people were in attendance at the Alameda No Kings Rally on June 14, 2025.

    This is the complete speech:

    Text of the speech:

    NO KINGS – 3-Minute Rally Speech (Condensed Version)
    “How the Pressure Is Working”
    Gabriel Duncan

    We came here today because we know what’s wrong.
    Because we see injustice. Because we feel the weight of it.
    No one should have the power to strip rights, silence truth, or rule unchecked.

    That’s why we say: No Kings.

    But if we think “No Kings” only means no Trump, we’re missing something deeper.

    Kings don’t always wear crowns.
    Sometimes they wear progressive credentials.
    Sometimes they come wrapped in good intentions.
    Sometimes they’re lifted up
    not because they earned it,
    but because people would rather believe a lie
    than sit with discomfort.

    That’s not justice. That’s curation.
    That’s not solidarity. That’s theater.

    Real change comes from those who risk something.
    And lately, more people are risking more
    breaking ranks, refusing comfort.
    That’s how we know: the pressure is working.

    For too long, white progressives have been kingmakers.
    Choosing voices that made them feel good.
    Even when those voices weren’t real.
    That wasn’t solidarity. That was projection. That was control.

    Crowning someone because they’re convenient
    is how white supremacy adapts.
    It cloaks itself in “progress,” selects leaders who keep critique shallow and power safe.

    The danger of performative allyship isn’t just that it’s fake
    it’s that it props up lies that do real harm.
    Harm to truth. Harm to movements. Harm to us.

    If “No Kings” means anything,
    it has to mean the end of white progressives deciding
    who gets heard and who gets erased.

    You say you want to be allies.
    But performative allies want credit.
    Accomplices show up when it’s risky, when no one’s watching.

    If you need to be thanked or centered or safe,
    you’re not in solidarity. You’re just performing.
    You can’t say “No Kings” while defending the figureheads you crowned
    just because they made you feel progressive.

    Being an accomplice means you put yourself in the way
    of ICE, of cops, of injustice
    and say:
    “You’ll have to go through me first.”

    That’s what pressure looks like.
    Truth without applause. Risk without reward.

    You weren’t born into this fight,
    but you can choose to join it.
    Not to be centered—but to be useful.

    So when we scream NO KINGS
    don’t just cheer. Don’t just post.
    Live it.

    Say it with your whole chest.
    Say it in every space where your voice still carries more weight than ours.

    No Kings.
    No Gatekeepers.
    No Masters.
    TOTAL LIBERATION.

  • Bay Area MakerFarm: Filth, Unaccountability, and Vibes Over Safety

    Effective June 5, 2025, the Alameda Native History Project has permanently ended its affiliation with Bay Area MakerFarm. This decision follows MakerFarm’s failure to perform in response to an unresolved food safety hazard posed by its walk-in refrigerator unit that remains structurally unsound, unsanitary, and incapable of maintaining safe refrigeration temperatures.

    The Alameda Native History Project initially suspended operations at MakerFarm on May 24, 2025, after repeated warnings were ignored. The organization issued a formal Notice of Suspension of Activities & Intent to Disclose, citing extensive documentation, including:

    • Over 400 pounds of rotting produce removed by ANHP from the walk-in on April 16
    • Temperature readings of 43°F–46°F, well above the USDA safe threshold of 40°F
    • Spoilage of fresh rabbit meat intended for a public event due to inadequate refrigeration
    • Manufacturer correspondence confirming the existing A/C unit was under-powered for the space

    Despite these warnings and a clearly stated remediation deadline, Bay Area MakerFarm took no effective action. Instead of correcting the hazard, Bay Area MakerFarm minimized the danger,

    re-framed documented concerns as interpersonal issues, and failed to uphold even basic standards of care or responsibility.

    On June 5, 2025, ANHP issued a final Notice of Permanent Suspension of Activities and Withdrawal of Free Association. This notice cited failure to perform, breach of duty, disregard for public health, and misalignment with the standards of care required for Indigenous cultural work. MakerFarm was instructed to remove all references to ANHP from its website, signage, publications, and promotional materials.

    This withdrawal is not about conflict. It is about care.

    Food sovereignty requires food safety. Cultural work requires clean, safe environments. Community spaces must be accountable to the people they serve. We cannot, and will not, associate our work with conditions that put our community at risk.

    To be clear: the negligence and unsanitary conditions at Bay Area MakerFarm have had no impact on the success of our programming. The Alameda Native History Project remains fully self-sustaining and independently organized. The ACORNS! Project Arc continues without interruption, and upcoming events will proceed as planned.

    Our work is sacred and community-oriented. It cannot be shaken by a white-led organization that shrouds itself in the language of inclusion but, in practice, cultivates a hostile environment for BIPOC, non-binary individuals, and anyone whose dissent demands accountability.

    Bay Area MakerFarm is structured around process idealism, not functional governance.

    For BIPOC individuals entering these spaces, the dissonance is immediate. You’re told you’re welcome, but the minute you name harm or point out gaps in care, the tone shifts. Suddenly, you’re “too intense,” or you’re “not being collaborative.” Your lived experience is pathologized. Your insistence on accountability is framed as aggression. If you’ve ever felt isolated, second-guessed yourself, or wondered if you were overreacting, you weren’t. You were being gaslit by a structure that protects comfort over truth and feelings over safety.

    What happened at Bay Area MakerFarm is not an anomaly. It is the default operating mode of too many white-led, self-proclaimed progressive collectives.

    These are spaces built on white fragility, trustafarian politics, and a curated aesthetic of care that masks deep resistance to real accountability. They specialize in optics over outcomes, claiming to be inclusive while maintaining structures that ensure power remains concentrated and critique is punished.

    These environments weaponize process to maintain the status quo, and perform emotional labor not to address harm, but to center themselves in it.

    The ‘confusion’ and ‘hurt’ expressed by leadership are not genuine steps toward repair. They are tactics of delay and deflection. The endless talking circles, the forced emotional exposure, the vague invitations to ‘build understanding’—these are not accountability mechanisms. They are containment strategies designed to absorb dissent and protect those in power.

    If you’ve been in these spaces and felt like you were being handled instead of heard, you were.

    If you’ve been encouraged to participate in healing rituals while the root causes of harm were never addressed, you weren’t imagining things. This is the blueprint. And Bay Area MakerFarm followed it exactly, until we walked away.

    When valid safety concerns, grounded in health codes, USDA guidelines, and food safety best practices, were dismissed as a “fancy A/C purchase,” it was an intentional act of gaslighting.

    This re-framing didn’t just diminish the issue. It recast an urgent health risk as a personal whim, discrediting the messenger to avoid responsibility.

    It sent a clear message: evidence doesn’t matter, what matters is preserving comfort and control.

    This is not about collaboration; it’s about conformity to a structure that protects those in power while discrediting those who speak up. Your expertise, your warnings, your truth all become irrelevant the moment they challenge the dominant narrative.

    When someone ripped the locking bracket off the door of a shared space with zero consequence, in spite of the fact we were all given the code to the dial lock, it signaled that even basic safety and boundary-setting could be violated without accountability, if you were the right person.

    And when that same someone ripped carefully cultivated plants out of the soil, offering a hollow apology deflected by ‘I thought you said…,’ it underscored not only a disregard for labor, presence, and contributions, but a deeper refusal to recognize the agency and personhood of BIPOC participants.

    This was not carelessness. It was a pattern: a way of diminishing harm by rewriting intent, shifting blame, and robbing people of the right to define what has happened to them.

    The lack of regard, care, concern, or consequences, reinforced a message many BIPOC folks know too well: you’re only welcome for as long as we allow it. It’s not your consent, it’s ours. The moment you assert boundaries, ask for accountability, or disrupt the illusion of harmony, you become the problem.

    Bay Area MakerFarm’s consent-based model is ideologically rigid and operationally brittle, built to neutralize dissent rather than incorporate accountability.

    Its core principle, that a ‘No’ is an invitation to leave, is framed as a way to prevent obstruction and support momentum. But in practice, it punishes those who raise necessary concerns, especially BIPOC individuals who name harm.

    The message becomes clear: if you cannot quietly consent to a flawed process, you must remove yourself. This doesn’t build consensus, it enforces silence. And it enables those in power to preserve their comfort while pushing out anyone who challenges it.

    The organization’s reliance on free association, siloed committees, and performative inclusivity enables a culture where responsibility is diffused and no one is held accountable.

    Committees operate without real oversight. Urgent concerns are reframed as procedural obstacles. Individuals with lived experience are pushed out when they raise inconvenient truths, especially when those truths reveal deep cultural or structural harm.

    For BIPOC participants, this pattern is not a glitch, it’s a feature. Your concerns become disruptions. Your calls for care are labeled conflict. And your presence becomes untenable the moment it asks too much of a system designed to protect white comfort.

    To white participants and leaders in these spaces: you may believe you are building collective power, but what you’re often building is a structure of exclusion.

    When your systems require emotional neutrality to be heard, and protect the process more than the people, you’re not creating platforms of care, you are reinforcing structures which cause very real and tangible harm.

    When you equate disagreement with obstruction, and disagreement from BIPOC people as hostility, what you’re really doing is preserving a hierarchy where safety and belonging are only available to those who never question the rules.

    The result is a space that not only fails to uphold health and safety, but also betrays the very values it claims to uphold.

    We believe in collaboration without compromise.

    As stated in our Working With Us guidelines: “We do not believe in compromising our values to maintain partnerships. We believe that true collaboration is only possible with honesty, transparency, and accountability.

    Our partnerships are grounded in mutual respect, transparency, and accountability. We expect spaces that align with our values to center care, uphold safety, and take responsibility, not just in language, but in practice.

    Our approach is rooted in Indigenous principles. We bring our full selves to the work, as Two-Spirit, BIPOC, and community-led organizers committed to food sovereignty, safety, and collective care.

    We do not stay silent when harm is ignored, minimized, or redirected through performative process.

    When we walk away, it is not to create drama. It is because staying would require us to betray the very responsibilities we carry.

    We did not leave Bay Area MakerFarm because of a disagreement. We left because they refused to take accountability. And we will not allow their dysfunction to jeopardize the sacredness of our work.

    The Alameda Native History Project has moved on.

    To every BIPOC person who’s been silenced, gaslit, or pushed out of a space that claimed to value you… this is your reminder: you’re not imagining things.

    You deserve spaces that meet you with integrity, not containment. And you don’t owe your labor to collectives that can’t hold themselves accountable.

    We see you. We believe you. You are not alone.


    Appendix: Documents

  • The Indigenous Bay Hoodie Is Back!

    We’re proud to announce the re-release of the Indigenous Bay Hoodie.

    Newly redesigned to provide exquisite detail and unparalleled accuracy in local Native American History. Rep your support for Ohlone people by wearing your land acknowledgment.

    This hoodie features the Indigenous Bay Bart Map design, highlighting the Ohlone Villages and Tribal Regions with Indigenized station and airport names, and regional callouts in the same style and design you every time you take BART.

    Available in Regular ($35) and Premium ($55) versions, this hoodie is perfect for the Bay Area’s temperate climate!

    We also released the T-Shirt at a flat rate of $25, which includes shipping.

    Support our mission! A portion of proceeds go directly to the Muwekma Ohlone Tribe of the San Francisco Bay Area.

    Indigenous Bay BART Map Hoodie

    Indigenous Bay BART Map Hoodie

    $35.00 – $55.00

    Buy Now