Tag: native history

  • Gay American Indians To March In SF Pride Parade To Celebrate 49 Years of Indigenous Resistance

    June 24, 1979; Gay American Indians banner at Civic Center during San Francisco “Gay Freedom Day Parade”. Photo by Joe Altman.

    It’s official, the first and oldest Two-Spirit Society in the Nation, the Gay American Indians, will be appearing as their own contingent in the San Francisco Pride Parade to celebrate their 49th year in existence.

    This year’s (2024) theme is “Visibility is Our Essence“.

    When Gay American Indians (GAI) was found in 1975, the world was a very homophobic and racist place. While the Castro was supposedly the Gay Mecca of the world, it was still only accessible to White Gay Men. In a very Jim Crow kind of way: Women and People of Color were refused service and kicked out of Castro businesses.

    What’s more, homophobia and learned anti-traditional behavior on reservations across Native America helped form a mass exodus of LGBTQ Native American people from their homelands, into the cities.

    Because of the discrimination and ignorance both at home, and in the Castro (and other cities), LGBTQ Native American people suffered from depression, and languished from being kept out of and separated from the social support networks enjoyed by our white gay counter-parts. This situation only compounded a suicide and substance abuse epidemic–which started soon after the Relocation Act (of 1956), and still plagues our communities today.

    But it was because of the tenacity and visibility of Two-Spirit Activists like GAI co-founders Barbara Cameron, and Randy Burns, that many of the services and rights for Native American People exists–not the least of which is the fight GAI and Two-Spirit People had with the American Anthropological Association to use the term “Two-Spirit” instead of the derogatory name “berdache” for LGBTQ Native American People.

    AIDS

    Just because we were weren’t let into businesses and bars on the Castro certainly did not mean we were spared from “Gay Diseases” like, AIDS–which ravaged the Gay American Indian community. In fact, the AIDS Epidemic hollowed out the Native American LGBTQ community worldwide.

    And, the ignorance and homophobia surrounding the virus created an impenetrable stigma which resulted in the unnecessary pain and suffering, and indignities seen across the Gay Community, but which profoundly Two-Spirit People in their own Native American communities–some of which would not let their own relatives be buried in their own cemeteries, on their own homelands.

    HIV/AIDS testing and care services are still needed in Native America.

    Roughly 20% of Native Americans living with HIV/AIDS don’t even know they are infected.

    Only 21% of Urban Natives have ever received an HIV test.

    And, despite the National HIV Infection Rate decreasing–the rate of new HIV/AIDS infections in Native American has increased by 16%.

    This is in stark contrast to the fact that only 64 out of 100 Native People living with HIV/AIDS were “virally suppressed”–meaning: taking medicine to stop the viral replication process, to become undetectable, or “untransmissible”.

    The other 36% of people who are not on medicine may not be at fault. They may be part of the 20% that doesn’t even know they’re infected; they may be unable to receive the care they need because of stigma from within their rural healthcare communities (which I have experienced first-hand) or because of the myriad barriers to gaining access to, and retaining, HIV/AIDS care and treatments.

    The amount of research The lack of testing & research done on the prevalence, rates, and effects of HIV/AIDS on Native American People and Communities means that most Health & Service Agencies are blind to the true extent and impact of the epidemic on our friends and relatives. This issue became front and center when, in 1987, the late Jodi Harry became the first Native (that we know of) to be diagnosed with HIV/AIDS. [Harry would later take his own life.]

    At that time the CDC did not keep track of HIV/AIDS diagnoses or deaths in the Native American Community. But that did not stop GAI from taking care of its own members. And, when male GAI members were too few or too sick, it was the sacrifice and service of our sisters, like Barbara Cameron, which helped us through one of the darkest chapters in Gay American Indians history.

    GAI will never forget the brothers and sisters we lost to HIV/AIDS. And we honor them every day we continue to breathe and fight for the rights and representation of our Two-Spirits relatives everywhere.

    The Term “Two-Spirit”

    … Refers to Native American people who do not fit the Western/European idea of what Men and Women are, and what their roles in society should be.

    [The whole premise of this first sentence is offensive to Native American people because we honestly don’t care what white people think of us. And, it’s for the very reason that all People of Color have been disregarded, or all together regarded as a monolith, that has led to countless inequities in every facet of our existence in society, from healthcare to sports. In fact, the consideration and explanation of People of Color by people who treat mayonnaise as a spice, and consider the sun an enemy has never really worked out for us, at all.]

    The term “two-spirit” came about as a preferred moniker to the term “berdache“–which is a french slur meaning “boy whore”–and is widely offensive to LGBTQ Native American People from a diverse plethora of tribes, communities, and backgrounds–and especially Lesbian Women, and people Assigned Female At Birth (AFAB.)

    Because of the work the Gay American Indians did in bringing forth their research, and the opinions of researchers like Will Roscoe, Paula Gunn Allen, Maurice Kenny, in the first Gay American Indians Anthology: “Living the Spirit”….

    … And comments and narratives from Two-Spirit People like GAI co-founders Barbara Cameron, and Randy Burns; Erna Pahe; and people like notable activist and Tribal Law Expert Clyde Hall during the 1993 American Anthropological Association Annual Meeting….

    The American Anthropological Association has all but officially abandoned the use of the offending term, in favor of “Two-Spirit”.

    Today, Two-Spirit Associations can be found all over what some people refer to as “Turtle Island”.

    GAI’s 50 Year Anniversary

    In 2025, next year, the Gay American Indians will be celebrating their 50th Anniversary. And we are going all out. We are going to be creating story boards and presentations to honor:

    • GAI co-founder Barbara Cameron, and her legacy as an activist, SF Pride Board Member, published author, and more.
    • GAI’s ongoing legacy in SF Pride: Randy Burns, Community Pride Marshal (2005); Morningstar Vancil, Community Pride Marshal (2012); Johnson Livingston, SF Pride Board Member (2007/2008)
    • Memorial to GAI Members who Lost Their Lives to HIV/AIDS
    • Commemorating GAI Veteran and Their Service To Our Country
    • History of Gay American Indians over Five Decades, from 1975 to 2025

    If you are a GAI Member, or are an archivist, photographer, or someone who has articles, photos, recordings or other things which you think will help us tell the story of the Gay American Indians’ 50 Year Legacy, please reach out to us directly so we can arrange a time to talk about your collection/item.

    If you would like to show your support for Gay American Indians, and Two-Spirits everywhere, by marching with us in this, or next years’ San Francisco Pride Parade, you can reach out to us by emailing: gai@nativehistoryproject.org.


    Check out GAI’s event Friday, June 28th:

    For more info email GAI@nativehistoryproject.org; or call Randy Burns (650) 359-6473
  • Save Shellmounds (Not Parking Lots)

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

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

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

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

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

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

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

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

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

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

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

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

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

    This list includes (but is not limited to):

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

    … Just to name a few.

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

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

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

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

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

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

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

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

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

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

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

    Parking lots are not “undeveloped” space.

    Parking lots are not “open space”.

    Parking lots have been levelled, packed, and paved.

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

    You need to know this:

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

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

    Shellmounds are a part of the natural environment.

    Shellmounds support the ecosystems they reside in.

    Shellmounds are not parking lots!

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

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

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

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

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

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


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

  • BART Decolonized: Travel the Indigenous Bay

    It’s The Bay

    The Indigenous Bay, that is.

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

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

    Travel the Indigenous Bay with Native Pride!

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

    Get yours before they run out!

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

  • Two Spirit Pride Week

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

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

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

    Check out the list below for more information.

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

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

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

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

  • New Map: Historic Alameda Ecology

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

    Can you imagine elk running down Park Street?

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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


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

  • First Meeting!

    Announcing our first meeting ever.

    Inaugural Meeting – Intro/Info Session

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

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

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

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

    https://NativeHistory.eventbrite.com

    See you there!


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











    Stay tuned for more!

  • East Bay Indigenous History Resources

    Where to find Selected Primary and Secondary Sources regarding the Native American (Indigenous) History of the East Bay.

    Sources for the studious, tenacious, and determined, scholars.

    Muwekma Ohlone Tribe

    Muwekma Ohlone Tribal Recognition Process

    US DOI Bureau of Indian Affairs, Petition #111 Muwekma Ohlone Tribe of San Francisco Bay, CA

    Muwekma Tribal Publications (Research Documents)
    Featuring articles by Les Field, Alan Leventhal, and more.

    Randall Milliken

    A Time of Little Choice: The Disintegration of Tribal Culture in the San Francisco Bay Area, 1769-1810

    Native Americans at San Jose

    Old research papers by

    • Maxwell Uhle (Final Report on the Emeryville Shellmound),
    • N.C. Nelson (Shellmounds of the San Francisco Bay Region),
    • Robert F. Heizer (The California Indians, a source book),
    • Richard Levy (Handbook of the North American Indians),
    • and Alfred Kroeber, among others.

    Can be found under Keywords like:

    • Costanoan“; “Mission Indians“; “California Indians”; “Shellmound”; “Verona Band“; “Fremont Indian“; “Rosemary Cambra”; “Jose Guzman”; etc.

    Find UC Berkeley Research Papers

    Access Archive Finding Aids

    These resources are for people who are willing to commit the time and effort into finding and reading the primary and secondary resources created by anthropologists, archaeologists, the Muwekma Ohlone Tribe, and Ohlone People themselves.

    This is not a complete list of sources. For instance, the California State Universities are another source for information not listed here–even though Alan Leventhal is associated with the CSU system. This is just a selected list of some resources to get you started.

    If you find other resources for primary and secondary materials which are not listed here, please let us know.


    Right now, we’re in the process of finding and compiling local archival sources.

    If you are an individual or organization who also keeps their own libraries and collections regarding this subject, or Native Americans in the San Francisco Bay Area, and you would like to share, please don’t hesitate to reach out.

  • What about the East Bay Ohlone of Oakland, Emeryville, Alameda?

    Someone recently responded to the article “Who are the Lisjan Ohlone? What does Chochenyo mean?” with some questions of their own.

    What about the East Bay Ohlone of Oakland, Emeryville, Alameda? [The] Muwekma are not the only Lisjan in the area.

    B. Richman

    I publicly responded:

    [B.] Richman this article seeks to educate people like you about Ohlone people in the east bay. So you stop calling them “chochenyo ohlone”, “Lisjan Ohlone”, and other misnomers.

    Alameda Native History Project

    But, I wanted to address the confusion and misinformation about Indigenous People, being perpetuated by non-indigenous people.

    So I sent this message directly to that person, which I wanted to elaborate on, and share with you. What follows is based on that message, illustrated with pictures and relevant links.

    “What about the East Bay Ohlone of Oakland, Emeryville, Alameda? [The] Muwekma are not the only Lisjan in the area.”

    Questions like this are problematic because they show how much the person asking really doesn’t know about the indigenous history of their area.

    [Everyone is aware of the hype behind the Sogorea Te Land Trust, a corporation fronted by Corrina Gould, an indigenous woman who claims to be a chairwoman of an Ohlone Tribe–a corporation called the Confederated Villages of Lisjan Nation, Incorporated. A corporation formed by Corrina Gould, and her daughters; which is less than two years old.]

    Take a look at Corrina Gould and ask yourself why the pictures of her and her “tribe” only ever show about five people.

    Seriously… ask yourself why the members of the other Confederated Villages never appear in the pictures.

    If you take a step back, you’ll realize that Corrina Gould’s support is not from Ohlone people.

    It’s from non-indigenous people, and native people who aren’t even Ohlone.

    The truth is: Corrina Gould appointed herself as a “chairwoman”; she doesn’t represent Ohlone people beyond herself and her immediately family.

    The Muwekma Tribe has hundreds of members.

    Muwekma are actually the people who called themselves “Lisjanes” (Lisjanikma), who were called the Verona Band of Alameda County. The Muwekma Tribe is actually composed of the descendants of those who survived the missions, attempted genocide and cultural erasure.

    More pictures of the Muwekma Ohlone Tribe of the San Francisco Bay Area can be found on their website: Muwekma.org

    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.

    Muwekma Ohlone Tribe of the San Francisco Bay Area

    If you take away anything from this, it should be that:

    You need to know the difference between Tribe, and a corporation run by a convicted fraud whose main activities consist of fundraising for her own personal benefit, and that of her immediate family.

    In truth, Shuumi does not help Ohlone people.

    It’s a distraction created by someone who’s done this kind of stuff before.

    Take a second to stand back and see that Corrina Gould’s narrative is a washed down version of the real history of Muwekma.

    Corrina Gould is a recognized descendant of the Muwekma Tribe; and she betrayed her own tribe by weaponizing their own language and history against them.

    I thought her story was compelling too, until I did the research, and followed the facts.

    Once I learned to truth, I had to publicly withdraw my support. It was kind of embarrassing, and a mistake to support a group without doing my research first.

    But it’s a mistake I want you to avoid, too.

    This isn’t some nebulous grey zone. There are peer-reviewed articles and genetic studies establishing these facts. All you need to do is look at Muwekma’s petition to the BIA to learn way more than you ever needed to know about this subject.

    You should do your own research, and educate others.

    This confusion and misinformation is detrimental to the sovereignty of real, bona fide tribes.

    The Muwekma Ohlone Tribe of the San Francisco Bay Area is trying regain their Federal Recognition, and restore their homeland. Find out how you can help Ohlone people (for real) by going to Muwekma.org

    You can also learn more Ohlone History, and see more pictures of the Muwekma Tribe, as well as read a selection of academic articles, interviews, and watch Chairwoman Charlene Nijmeh at TEDXBerkeley.

  • Shellmounds and Their Relationship to the Waterbodies of the San Francisco Bay Basin

    In the Indigenous Bay Area, water and life have always gone hand-in-hand. It was impossible to tell where the sea truly ended on this coast. Even inland, the San Francisco Regions’s natural aquatic resources are used with reverence, and traded throughout the region (and beyond.) Salmon connect the sea to the rivers, streams, and lakes of California, and they are a living link shared by many Indigenous People in California.

    Did the First People of the Bay Area Benefit from the Waterbodies and Waterways through Sustenance Fishing?

    It is without any doubt that the First People of the place we now call the San Francisco Bay Area have used, worn, consumed, or cultivated almost all of the things in the pre-contact environment. This includes the natural aquatic resources of the San Francisco Bay Region.

    You already know about salmon; edible plants, like kelp, eelgrass; but, think even smaller, like byssal thread–the stuff that holds mussels together in their beds–which was mainly used as an adhesive. These are the Traditional & Cultural Tribal Beneficial uses.

    It’s established that Indigenous people engaged in Sustenance Fishing, individually.

    As a group, Tribes engaged in Tribal Sustenance Fishing by working together to catch or gather larger numbers of natural aquatic resources like fish, shellfish, and vegetation, to be able to feed their group (or Tribe).

    The shellmounds’ very existence is proof that this is true because of the sustained consumption, gathering, and use of shellfish it would take to gather the amount of shells used for the burials, and cemermonies, that shellmounds physically represent, and immortalize [as tangible evidence of this use.]

    Consider also, the sheer amount of tools, currency, jewelry, and clothing, which is made from shells proves a continuous Tribal Cultural Beneficial Use for the last 10,000 years.

    Surely, the shellmounds are the emodiment of the Traditional, Cultural, and Sustenance, Tribal Beneficial Uses for the WaterBodies of the San Francisco Bay Region?

    Yes, Indigenous People have engaged in Sustenance Fishing, and Tribal Sustenance Fishing in all of the waterbodies in the San Francisco Bay Region for at least 10,000 years. And, that Sustenance-based use directly influences the innumerable Traditional, Cultural, [and Ceremonial] uses in First People’s societies.

    Natural Aquatic Resources and Indigenous Ceremony

    The less opaque “Tribal Beneficial Use” of the waterways and waterbodies of the San Francisco Bay Region (or “Basin”) are their ceremonial uses and connections.

    This is because ceremonies for things like funerals, and ancestor worship has not been performed at shellmounds regularly in the region since approximately the 1770’s [which is when the Bay Area began to be invaded, and occupied, by Spain, Mexico, and the United States (in that order.)

    But not all was lost. The First People of the San Francisco Bay Area are alive and well.]

    Shellmounds, today, exist on private property, and are inaccessible to the Indigenous people whose blood relations are buried there. While it is difficult to compel land owners to grant Easements For Tribal Beneficial Uses… Government Agencies and Departments should create policies granting such Cultural Easements For Tribal Beneficial Uses upon request.

    It should be assumed that water, and the proximity to it, played a large role in the selection of the location shellmounds, because shellmounds are found almost exclusively near the shores and riverbanks of the San Francisco Bay Area.

    We should also assume that funerary practices included natural aquatic resources (like shellfish, fish, vegetation) which were gathered and used as ceremonial objects, to make special clothing, for the ceremony, or things given to the decedent for use in the afterlife; or, to protect their body on earth; or, for other myriad reasons, including: it was their favorite [object here.]

    It’s not surprising then, that the amount of direct influence shellmounds and the waterways and waterbodies of the San Francisco Bay Region have on each other leave almost no corner of the Bay Area untouched.

    Composite map of San Francisco Bay Basin Plan Waterbodies shown in lines and polygons.

    There are three sets of data here. Just like there are three colors.

    The green features show the San Francisco Bay Basin Waterbodies.

    Yellow features are part of the wider network of waterbodies to which shellmounds are connected.

    Red features show where shellmounds and basin waterbodies are intrinsically linked.

    To get these results, I had to:

    1. Find the data.
    2. Import them into my GIS software.
    3. Fix geometries. (It helps to make a spatial index.)
    4. Reproject to NAD83 California State Plane Zone 3
    5. Find features for layers which matched the location of shellmounds within my margin of error, and with consideration to the average size of shellmounds recorded.
    6. You know, then do the cosmetic stuff, as you can see in the picture above.

    Consider the Confidentiality of Tribal Cultural Resources

    Is this a bad time to point out that N.C. Nelson’s Shellmound Map was hand-plotted, using a completely different geographic coordinate reference system? I think that matters….

    Besides that: the confidentiality of Tribal Cultural Resources has now been codified. And, providing shellmound location data to any non-indigenous organization would totally negate the idea of data sovereignty.

    Use This Information As Another Reason to Listen to Indigenous Voices

    It is an ethical obligation for Indigenous People to be included, respected, and listened to in the planning process. Not just to check the boxes on the Environmental Impact Assessment, or after a burial has already been disturbed.

    Tribal Cultural Resources, and Tribal Beneficial Uses must also be taken into account when facilities Water Treatment Plants, Oil Refineries, and Quarries, seek to renew their license to operate.

    Especially when those facilities generate large quantities of hazardous waste, endanger nearby communities, and deprive indigenous people of their beneficial use of natural aquatic resources and Tribal Cultural Resources through:

    1. The illegal occupation of unceded land. (No, for real, the treaties were never ratified. Indigenous people in the Bay Area never gave away anything, and never will.)
    2. Destruction of Tribal Cultural Resources to create infrastructure, like levees, landfills, and larger things like water treatment plants, and municipal dumps (many are on the shores of the San Francisco Bay Basin).
    3. Forced Extinction and Endangerment of Native Plants and Animals, especially whales, fish, shellfish and aquatic vegetation.
    4. The spoiling of natural resources through pollution, dumping, and paving.

    … Among other things.

    The Shellmounds of the San Francisco Bay Basin are not only Tribal Cultural Resources, they are intrinsically connected with the Tribal Beneficial Uses of this region’s natural aquatic resources.

  • Alameda Shellmound Map

    There’s a new map showing the Shellmounds of Alameda.

    It transposes the historic alameda shoreline onto the modern-day silohuette of the city. The map shows historic wetlands and tidal marshes, and the four Alameda Shellmounds.

    Map of the
    Shellmounds of Huchiun,
    ~Muwekma Ohlone Territory~
    Showing the Area Now Known As The
    City of Alameda

    By: Gabriel Duncan

    Description of The Map:

    The base map is comprised of the present-day shoreline of the Alameda and Bay Farm area, indicated by a gray-hashed outline; with the land-mass filled in white. The overlay to this map shows the pre-1900 shoreline of Alameda as a solid black outline.

    The Areas shaded in green comprise historical wetlands in the Alameda and Oakland Area. Alameda and Oakland were once connected. Alameda used to be a lush oak tree forest (Coast Live Oak), with verdant wetlands, and a thriving ecosystem. Alameda was also called la Bolsa de Encinal, or Encinal de San Antonio (a land grant reference.) First Peoples called this place Huchiun.

    The green dots (or markers) indicate the approximate positions of historic Ohlone shellmounds present around 1908, and before. The shellmound locations indicated in this map were compiled from three different sources:

    1. N.C. Nelson’s “Shellmounds of the San Francisco Bay Region” [1909, University Press.]
    2. Imelda Merlin’s “Alameda: a Geological History”, [1977, Friends of the Alameda Free Library]
    3. Oakland Tribune [“Skull reveals mound”, Feb. 11, 1945]

    What are Shellmounds?

    Shellmounds are the resting place of the First Peoples of this area, Ohlone people. Ohlone people built these ancient structures over thousands of years. There are so many mussel shells in a shellmound they have a bluish tinge. Shells were deposited on land by birds, as well as humans, and the natural course of the circle of coastal life.

    In the 1800’s until around 1980, Archaeologists and Historians thought that Ohlone people were extinct; and that these shellmounds were “trash heaps”. And they treated the mounds accordingly.

    Americans used the shells and bones inside the mounds to make aggregate for concrete; landfill for levees; overspread to grade train tracks; and even fertilize plants. Grave robbers stole things from the Ohlone people buried inside the mound, and sold them to museums or collectors. The famous shellmound that Mound Street is named after (the “Sather Mound”) was used to pave Bay Farm Road on multiple occasions.

    Shellmounds today are one of the most endangered historical sites in the Bay Area. But they still exist as a sacred resting place of the Ohlone ancestors. Alameda is the tribal homeland of the Muwekma Ohlone Tribe of the San Francisco Bay Area, survivors of the Missions Fremont, Santa Clara, and Delores, and the Verona Band of Alameda County. For at least 10,000 years, Ohlone people have called this place home.

    Get an 24×18-inch copy of this map:

    Get this map as a thank-you gift for your donation of $25 or more to the Alameda Native History Project. 10% of your donation goes directly to the Muwekma Ohlone Tribe of the San Francisco Bay Area.

    References:

    1. Historic Wetlands; Gabriel Duncan 2023
    2. Historic Shoreline (1851-1877) Datasets produced by NOAA National Ocean Service
    3. Present-day Shoreline; City of San Francisco Department of Telecommunications and Information Services
    4. Tribal Regions; A Time of Little Choice: The Disintegration of Tribal Culture in the San Francisco Bay Area 1769-1810, Randall Milliken, Malki-Ballena Press, 1995
    5. Shellmounds of the San Francisco Bay Region, N.C. Nelson, University Press, 1909
    6. Alameda: A Geographical History, Imelda Merlin, Friends of the Alameda Free Library, 1977
    7. “Skull Reveals Mound”, Oakland Tribune, Feb. 11 1945
    8. Muwekma Ohlone Tribe of the San Francisco Bay Area, Personal Interviews with Tribal Chairwoman Charlene Nijmeh, Vice Chairwoman Monica Arellano, Tribal Member Joey Torres
    9. Muwekma History Presentation to Alameda City Council, Alan Leventhal, Dec. 5 2022
    10. Muwekma Ohlone Tribe of the San Francisco Bay Area Website, http://muwekma.org, Accessed Aug. 10, 2023
    11. “Road Paved with Bones Grewsome [sic] Covering On Bay Island Thoroughfare”, Alameda Daily Argus, Apr. 23, 1901
    12. “Fixing the Streets”, Alameda Daily Star, Aug. 13 1908
    13. “Mayor Has Idea on Roadbuilding: Takes Exception to Old Mound Being Used for Dressing on New Road”, Oakland Tribune, Oct. 9 1908
    14. “Routine Ruled the Meeting”, Alameda Daily Times, Sep. 29 1908
    15. “End Hauling Dirt to Island From Mound”, Oakland Tribune, Nov. 22 1908

    About the Cartographer

    Gabriel Duncan is the founder and principal researcher of the Alameda Native History Project. He is a recognized descendant of the Utu Utu Gwaitu Paiute Tribe. Gabriel was adopted at birth, and born and raised in the city of Alameda, California. ANHP is devoted to researching and documenting the Indigenous History of Alameda, fostering indigenous representation and awareness in Alameda, and educating Alamedans about their local (living) history in a modern, nuanced way.


    NOTE: This map was updated on 08/17/2023 to show the “Pre-1900 Shoreline”, Historic Wetlands, and Present-Day Land-mass; which are layers 1-3 on the list of references, above. Subsequently, those references have also been updated to reflect this change.
    Please Note: A new version of the Alameda Shellmound Map (Version 2.0) was released on July 18, 2024.