Alameda Native History Project

Tag: land acknowledgment

  • Beyond Land Acknowledgment

    Alameda Native History Project has a standing policy to never contact or involve Tribal Members or Tribes unless there is a clear and tangential Tribal Benefit To Participation.

    Truthfully, the reason why this policy was set was mostly out of respect for the lived experiences of the Tribal Members of the Muwekma Ohlone Tribe of the San Francisco Bay Area.

    And as a direct response to the continuing tokenization and empty promises of non-indigenous corporations, governments, and individuals who seek to monetize the appearance of Indigenous People at their events, solely for the exclusive benefit of the hosting organization/corporation.

    And, while people like Corrina Gould are more than happy to take a check for their appearance, and play the part of a Tribal Chairperson; the real Indians–bona fide Native Americans–actual, self-respecting Indigenous People–will likely never respond to these invitations.

    Because Land Acknowledgements don’t mean shit to someone looking across the sea of pale faces who now occupy their tribal territory, destroy their tribal homelands, and want us to acknowledge that this land is stolen by the very same people who are giving us these false platitudes and empty promises.

    I mean… really… how do “well-meaning”, “progressive”, non-indigenous people manage to come up with more and more ritually ridiculous ways to re-traumatize a group of people they tried to murder, and wipe off the planet?

    And they think letting us tell them they’re thieving, murderous interlopers is doing us a favor? No, Land Acknowledgments are yet another song and dance indigenous people are being expected to perform (for free) to put white people at ease.

    The earliest examples of the Land Acknowledgment ritual goes back to Australia in the form of a “Welcome to Country” ritual, which is meant to put newcomers at ease, in order to form a friendly relationship between indigenous people, and their visitors, so mutually beneficial exchanges can begin between the two groups.

    [Read that as: Welcome to Country rituals were created by aboriginal people to appease white people, and put them at ease in order to foster an exploitive/extractive interaction which didn’t result in aboriginal people being massacred; yet. See also: Dear White People, and, What It Means to Be Unapologetically Black, to understand why “putting white people at ease” is even a thing.]

    Mind you, every interaction with white people during the “Discovery Era” was exploitive and extractive; and, of course, only benefitted the colonizer with free food, riches, labor, etc.

    It’s important to note the similarities between the intent of both Aboriginal Australians, and Indigenous, and First Peoples of the Americas, when meeting newcomers.

    In a very American context: Native Americans dancing exhibitions commonly occurred at Forts and Missions to appease visiting dignitaries and military officials; and were another way for indigenous people to ensure their ongoing survival. By making their captors look good in front of their superiors, and put white people at ease in doing so. [“Look how well he commands the savages under his control!”]

    Veritably, the white-washed version of the “discovery” and “founding” of America includes references to the “First Thanksgiving” as a celebration of how Native people “helped” white people to survive a place these Colonizers knew nothing about, and would have perished in, if left on their own.

    The clean, anesthetized, version of White History yields so many selfless examples of Indigenous generosity and kindness.

    And demonizes the audacity of indigenous people who object to the taking of their land, destruction of their resources, and kidnapping, enslavement and abuse, and murder, of their people.

    Such examples of White-Washed History include:
    • “The Indians gave us their food so we could live,”
    • “The Indians agreed to move off their land so we could build our cities,”
    • The Indians agreed that white people were superior, and decided to learn their language, religion, and culture, so they could finally abandon their dirty, heathenness savagery and live clean and pure, like God intended.

    It’s all so guilt free.

    White History carries with it a sense of smugness and blamelessness, which purports to release all white people, all colonizers (and their descendants), of the liability for their damages, ill-doings, and complicity, in what today are called War Crimes, and Crimes Against Humanity….

    And Land Acknowledgments are just another way to side step “all of that ugliness.”

    Using Indigenous People to perform Land Acknowledgments gives white people another way to avoid acknowledging the ugliness of their ancestors. Because it makes us apologize for them, for everything they did, including stealing our land.

    Even worse, Indigenous People giving Land Acknowledgments can sometimes give corporations and organizations the green light to continue desecrating sacred land, exploiting natural resources, and completely disregard indigenous people from that point on because we already apologized for them.

    And, even more worse than that: when indigenous people give headdresses out to people like The Pope: it really signals absolute forgiveness for something which white people haven’t even begun to admit to, much less atone for; and releases them from the burden of ever performing a genuine confession, reconciliation and/or atonement.

    Most of the time, Land Acknowledgments are used in the place of real soul-searching, and a meaningful truth and reconciliation process.

    When pressed, organizations will fess up pretty quickly:

    “We didn’t invite you here to acknowledge the wrong-doings of our ancestors, or the continuing injustices against Native Americans we commit, or are complicit in….

    “We really just wanted someone with shell jewelry and feathers to burn sage, give a blessing–and play the part of what we believe an idealized Native American should look like, so we can check that box on our Diversity Equity and Inclusion component for this year….

    “We didn’t actually mean to do any work.“

    But maybe you should do the work of making sure the tribe you contact is bona fide; making sure the money you donate actually benefits indigenous people; and making sure you understand that land acknowledgments are meaningless tokenization without true tribal benefits.

  • Save Shellmounds Not Parking Lots

    Collage art of a shellmound with historic Alameda newspaper articles in the background, with the title words “Save Shellmounds Not Parking Lots”. Artwork by Gabriel Duncan.

    While these places may be on our traditional homelands, and within our tribal territories: Brownfields properties and Supferfund sites are neither appropriate, nor respectful gifts of atonement to the Indigenous People the entire Western Hemisphere was stolen from.

    It is a waste of resources for indigenous non-profiteers, like Corrina Gould, to focus primarily on post-industrial sites, like the place she alleges is the “West Berkeley Shellmound“.

    It is an improper use of our allies’ time, energy–and money–to have them marching around an empty parking lot, and futilely protesting an established and thriving shopping mall (Bay Street Emeryville).

    All of this takes away from the reality: Ohlone cultural resources in the San Francisco Bay Area are being destroyed by development at an alarming rate.

    Without intervention, Native American cultural resources, like shellmounds, and the fragile ecosystems they inhabit and have supported for over 10,000 years, will be destroyed. Paved over, without a second thought for anything other than their “fair market value”.

    Parking Lots and Abandoned Post-Industrial Spaces are not a priority; compared to Federal Recognition, Federal Land Grants, and the establishment of a Tribal Land-base and an official, recognized, Ohlone tribal reservation, and sovereign tribal territory.

    Urban Gardens do not address the Land Back movement in a relevant way.

    Cultural Easements—like the one proposed at Joaquin Miller Park, in Oakland, California—are not actually land back, and do not benefit the cause Corrina Gould (under the auspices of Sogorea Te Land Trust) purports to advocate for (all the while pretending to be the “tribal chairwoman” of a non-profit corporation posing as a bona fide tribal government.)

    In fact, PR events like the dedication of part of Joaquin Miller Park, in Oakland, and the renaming of a park in Alameda, are completely irrelevant to the actual cause of land back, rematriating the land, and the real priorities of bona fide tribal governments, like the Muwekma Ohlone Tribe of the San Francisco Bay Area–a tribe Corrina Gould would be a member of, if she weren’t so focused on personal gain, instead of advocating for her own tribe, and all Ohlone people.

    All of this only confuses the well-meaning public; and takes attention and purpose away from the legitimate means of land back, and the mechanisms which exist to attain justice, land, and equity for Ohlone people in the San Francisco Bay Area.

    As long as people realize their time and energy is better spent on an achievable goal, like Federal Re-Recognition & The Establishment of a Muwekma Land-base: Land Back is something we can see happen within our lifetimes.

    For more information on how you can help Ohlone people regain Federal Recognition, and get their Land Back, visit the Muwekma Ohlone Tribe of the San Francisco Bay Area’s website at: http://muwekma.org

  • Toxic Land Is Not Land Back : Proper Remediation Must Be Performed First

    Just to be clear: eating food grown in contaminated soil may not result in contaminated food…

    Even though petrochemical aromatic hydrocarbons (PAH) are largely unstudied “likely” carcinogens–some of which have been found to move through the soil easily into water; and that contamination can move from soil to food to animals.

    Petrochemical Aromatic Hydrocarbons (PAH) include chemicals like Benzene, Naphthalene, Xylene, and other chemicals which are part of a complex and ever-changing family of petroleum-derived products.

    While we know that lead, mercury, arsenic, and other heavy metals can concentrate in root vegetables, causing various ailments. The effects of PAH have not be sufficiently researched or linked to the varying illnesses of those living in and around former brownfields and industrial complexes, or exposed to contaminated soils.

    While everyone is so excited to line up for their #landback/#rematriatetheland photo ops, ask yourselves if this is the land that you actually want back.

    Proper remediation, decontamination, and detoxification of these places must be done by the city/government and/or corporations “giving” this land back.

    It helps no one to turn a blind eye to the real-world challenges behind soil and water contamination.

    Exposing us to contaminated soil through dust, accidental ingestion, or to the detritus which accumulates on vegetables and fruit above the ground, is not healing. It’s a slow death.

    Furthermore, a substance doesn’t just have to be “carcinogenic” to cause harm. Some mutagenic substances can be carried down through generations.

    Part of a proper #landacknowledgement not only mentions the @MuwekmaOhloneTribe; it admits to the harms western society committed against the environment during colonization and industrialization.

  • One More Reason Why Land Acknowledgment is Important: Letter to Museum of San Ramon Valley

    The following is an email sent to John Keenan, volunteer at the Museum of the San Ramon Valley, in reply to his request for topics for Zoom Lectures at the museum:

    Land Acknowledgement is an important step in naming and acknowledging the people who actually belong to this land. It’s a proclamation that has no legal implications, as far as I can tell. But it is the first step in naming the people whose land you are on, and acknowledging the circumstances which forced them off of it, and into obscurity. It is an attempt to undo the continuing erasure (or omission) of the history of our people, and one way to begin the process of inviting Native American people to be a part of the planning process; as well as to make space for the representation of the actual lived experiences of Native American people.

    By acknowledging this land is Ohlone territory, you are honoring Ohlone people by referring to them by the name that they chose for themselves. And you are helping to correct the inaccurate representations of who has been here (“since time immemorial”–but at least for [7,000] years.)

    Many times, historical societies, and museums refuse to acknowledge, or take seriously the factual (historical) background of this place. But it only takes the introduction and study of archeological, ethnographic, and direct statements by Native People, in the last 50 years for one to realize, and determine that this is indeed Ohlone Territory.

    For instance, the last recorded tribal group in your area was the Verona Band of Indians, they appeared in at least two Indian Censuses, J.P. Harrington’s Research, and most recently in Randall Milliken’s detailed and thorough analysis of Mission Records. The Verona Band of Indians was recognized as a tribe by the Bureau of Indian Affairs, and is known today as the Muwekma Ohlone Tribe of the San Francisco Bay Area, which claims the entire San Ramon Valley area as their homeland. Furthermore, overtures made to the existence of groups in places like “Lisjan”, are direct references to places where Ohlone people lived and worked on ranches in the post-Mission Period–as “Lisjan” is a Maidu place name for Pleasanton, California.

    Inline attachment: image showing Muwekma Tribal Territory, “Some of the Direct Muwekma Ohlone Lineal Descendant Tribal Districts and Villages”

    In spite of this, museums and historical societies, such as the Museum of the San Ramon Valley, continue to insist that the tribal groups of your area were Miwok; when, in fact, they were Miwok-speaking Ohlone People. And the only reason Ohlone people were misidentified was because of the blind reliance on the languages spoken by the Native People here as the sole identifying indicator of a tribe’s identity. This, of course, is a result of the fact Miwok was the primary language spoken in California Missions. (However, Jose Guzman, pictured below, spoke Chochenyo, which is an Ohlone language.)

    By continuing to misidentify Ohlone people–who are alive and well today–and refusing to acknowledge their lives, and contributions to this area, is continuing to omit large portions of a rich and interesting history, some of which can only be presented by Ohlone People, themselves. This is aside from the reliance upon, and repetition of, what’s widely seen as explicitly racist, antiquated, and offensive language and references to Native American People, often still seen in museums, and historical societies, today.

    [Inline attachments: 1. picture of Ohlone ancestor, Jose (“Joe”) Guzman, seated in a chair, holding a cane, on a ranch in Niles, California–unidentified woman standing behind him, perhaps one of his daughters;
    (2.) Jose Guzman’s son, and grand-children, also in Niles, California. Both pictures were taken in 1934.]

    It is for these reasons, among many others, that Land Acknowledgement is an important facet to honoring the people of this area. But it is also a step forward in presenting accurate historical information, and respectful representation, of the people whose land you are on, and benefit from.

    It is also for these reasons (among many others) I would be unable to present information about Native People in the San Ramon Valley area under the guise that they are “Miwok”. Because I know this is a false representation of the facts.

    Please find the attached “Muwekma Greeting”, an official document published by the Muwekma Ohlone Tribe of the San Francisco Bay Area. It is extremely thorough and detailed; the most pertinent facts have been verified and augmented by the Bureau of Indian Affair’s own Research and Acknowledgement Division.

    I hope this will help you as you consider which topics and information the Museum of the San Ramon Valley chooses to present to the public. I am copying this email to the museum’s main email address, as well.

    Very truly yours,

    Gabriel Duncan

    Attachment: “Muwekma Greeting”

    Muwekma-Greeting-City-of-Oakland-and-Alameda-Native-ArtDownload

  • 3 Ways Public Art Promotes Pan-Indian Confusion

    While being billed and paid for as an “homage to the gentle savages which once roamed the coasts and hills of this area thousands of years ago”:

    Many of the images presented to you as “Native American Art”, and installed in places like Parks, Malls, Skate Parks, and other Public Spaces, and “Public Arenas”, are actually the romanticized interpretations by (a) someone who is not Native American and, (b) does not know enough about their subject matter to truly allegorize the sacred dances, symbols, and objects they attempt to vivify.

    The result is a vitiated version of true Native American Cultural Representation Through Art. An impoverished image of who we are, and our physical connection to The Earth; The Animals; Our Ancestors; And All Of Us.

    These images are created with the “understanding” that Native Americans are gone. That we no longer live in a physical sense.

    We take up space in the imaginary place the artist has created. In the place with forests, and mesas; and lakes; and horses; and deer; and the Wolf howling at the Moon; and Iron Eyes Cody.

    It’s probably the same place in your head….

    The same place where “Indian Blankets” are half off. Where you can buy your own “Native American flute” out of a bucket at the door. Next to the Cigar Store Indian; and the “You Are On Stolen Land” t-shirts.

    These images don’t just affect you. They affect us.

    One: It Makes Us Forget Who We Are

    Aside from beating us down by starvation literally; economically; educationally; culturally; and spiritually: these images help erase our sense of individuality in both Tribal and Personal identities.

    We are enshrouding ourselves with the stereotypes they created for us.

    We are letting them convince us that this is who we are. That we don’t exist unless we conform to these images. Their idea of “American Indians”, “Gentle Savages”, “Proud Chiefs”, and “Sexy Squaw”. Those are Halloween costumes.

    We’re convincing ourselves that, unless we aren’t beading, or praying, or posting performative “Indian” [stuff] on social media that we aren’t Indians. That we don’t exist without the identities they try to place on us.

    But we do. And that’s the First Way Public Art Promotes Pan-Indian Confusion: It makes us forget who we are.

    Like, who we really are.

    Two: Pan-Indian Images, Made By Non-Native Artists, Shut Out Contemporary and Authentic Native American Art and Voices (and create false subject matter experts, who only perpetuate the myths of colonization.)

    The artists who rendered these images we see in public become considered subject matter experts, and go on to create more “culturally appropriate” or “culturally inspired” artwork for architects, corporations like tech companies, and more city governments, and municipalities.

    These works of art are now cited as “Native American works”; and referred to as historically & culturally accurate representations of people–who are very much real, and alive, today–as though they were no longer here.

    They contribute to the myth that we’ve just disappeared, somehow.

    This is effectively re-colonizing these places with attenuated versions of us; homogenized stereotypes of the “Indians of California”. Representing the sanitized beginning, middle, and end of an entire civilization that “wasn’t” murdered, buried in mass graves; and pulverized, to be hidden in the very cornerstones of the institutions designed to govern them out of existence…. And yet, still came out fighting like Schrödinger’s Cat

    These works of Public Art help to indoctrinate new generations into the Myth of The Colonization of California. The one where we all just simply disappeared; were “killed by the Spanish”; or “became Mexicans.” …That California was open, lush, and willing.

    This not only prevents true Native American Artists from being featured, or recognized in their own homelands. But, the popularity, and entrenched nature of Public Art (something that’s usually made of steel, or metal, and set in concrete), literally cements these images in the public eye; helping to gloss over, and tune out the real history, living voices, and work of contemporary Native Americans as people and artisans. In favor of the commercialized, white-washed, Pan-Indian images and stereotypes that stalk us everywhere we go.

    We have to stop considering non-native people as the gatekeepers of Native American culture, or the experts on our lives, and lived experiences.

    Three: Works of Public Art Do Not Absolve Governments of Their Duty to Recognize and Honor Native American People

    Public Artwork concerning Native American People should do the following:

    1. Never be a sculpture of a Native American person, unless it was actually made and designed by a Native American person, or a person of Native American Descent.
    2. Be built/created/assembled by Native American people;
    3. In print: acknowledge the Native American Genocide, California Genocide, or the Mass Murder and Removal of Native Americans for the Exploitation of Their Land and Natural Resources as the reason why the viewer is standing in an outdoor mall, and not a lush field–with rivers, fresh air, salmon, and singing forest animals–today;
    4. Recognize the People Whose Land We Are On by Name, and the name of the Tribal Nation as it may appear in Treaty;
    5. Recognize that Public Art cannot undo the past, but it is a way that we can all remember our history, honor our ancestors, and heal together from the sins of our fathers.

    Public Art is a component, and not the whole solution.

    These things should be employed in concert with serious policies of Native American Inclusion & Acknowledgment, like:

    • Native American Representation in City Government, City Events, City Planning
    • Renaming of Some Parks, Streets, Schools, and Other Public Buildings/Spaces
    • Establishing Historical Sites and Districts
    • Rehabilitating, Maintaining, and Protecting the Local Environment
      • Consider doing these things in a sustainable way, with native plants, non-neonicotinoid pest control, and by eliminating nitrogen (fertilizer) run-off.
    • Specifically Prohibiting Development in “Restricted Resource Zones”
    • Actively soliciting local Native American people, artists, and historians, for input and education about their history.

    Just for starters.

    Stay tuned….

    Links in this Article/More Reading:

    https://alamedasun.com/news/new-public-art-place-north-shore

    https://indiancountrytoday.com/archive/true-story-pocahontas-historical-myths-versus-sad-reality

  • Tribal Groups of the San Francisco Bay Region (and How To Pick a Tribal Consultant)

    Tribal Groups of the San Francisco Bay Region. Compiled and Plotted by Gabriel Duncan, for the Alameda Native History Project.
    Version 2.1.5.8.21

    “Tribal land claims are complex, and overlapping.”

    You’ve probably heard that before.

    While one group may be the most vocal about claiming their ancestral land, rest assured, there are other groups who claim that exact same place.

    While it’s true Indigenous People shared many spaces with each other for a plethora of reasons, including mutual survival, the actual “Tribes” in the San Francisco Bay Area were formed thousands of years ago.

    In spite of the fact that the California Native American Heritage Commission recognized corporations as Tribes, it’s important for you to recognize the difference between a corporation and a Tribe.

    This is especially important Today; when seeking out indigenous people and tribes to consult with on various projects like land acknowledgements, cultural easements, land back, or deciding whether or not to pay into a “land tax” scheme.

    When seeking a Tribal Consultant:

    It’s totally appropriate to ask if someone is an enrolled member or a recognized descendant of a tribe.

    Indigenous People/Native Americans/First People can all do something that the Bureau of Indian Affairs refers to as “Establishing Indian Ancestry”.

    Proving our Ancestry, or Blood Quantum, is a common challenge Native Americans face. It may not be right, but it’s the reason we know who our nearest Full Blooded Relative is.

    Blood Quantum is an ugly, racist concept. [A tribe is made of family. That’s how tribes work.]

    But it’s how we separate the Elizabeth Hoovers and Ward Churchills from actual Indigenous People.

    “Who’s your grandmother?” Is one of the most common questions you get asked when you talk about the rez. We keep track of who is who. It’s not hard, because it’s such a small world. But, even if we aren’t close, we’re still native; and we still look out for each other.

    It’s appropriate to ask someone basic questions about their tribe, such as:

    1. What is the name of your tribe?
    2. Where is your tribe from?
    3. Who is your Tribal Chairperson?
    4. Are you enrolled in your tribe?

    If they are a Tribal Chairperson, it’s okay to ask them how long their term is, and when the next elections will be held.

    If this person represents a group of tribes or villages, they should tell you which villages they represent without you having to ask.

    Tribal Consultants are Affiliated with a Tribe

    It’s true that the Native American Heritage Commission is the agency in California which determines the proper Tribes To Consult for NAGPRA and Planning Purposes.

    But, the Native American Heritage Commission does not seem to vet the lists, judging by how many corporations are considered not only Tribes, but the “Most Likely Descendant” to Native American Burial Grounds and Cultural Resources.

    Land Trusts, and Consulting Agencies are not real Tribal Consultants because Corporations are Not Tribes.

    Corporations cannot be Tribal Governments because the exercise of sovereign powers is not a charitable purpose. Sovereign powers include the right to repatriation of remains, as declared in the United Nations Declaration of Indigenous Rights, article 12.