A mix of hand-collected Native California Plants chosen for the semi-arid climate of Alameda, and places like it, below 1,000 feet.
All of them are full sun; except for the Tomcat Clover, which is happiest with a little soil moisture.
Tomcat Clover Trifolium willdenovii
Credit: Jennifer McNew, BLM
Most of the plants in the Landback Wildflower Seed mix were selected because they are easy to grow, and help to provide food and pollen for a variety of life-forms, the most popular of which would be butterflies, and native honey bee and bumble bees. But these plants also sustain Birds, and Moths.
Gilia Capitata is beautiful, blue, self-sewing and easy to grow. Blooms throughout spring, well into summer.
Blue Thimble Flower (aka “Globe Gilia”) Gilia capitata
Many of these plants should look familiar, if you’ve ever been hiking around the East Bay. We live in a place where there are many places where you can observe wildflowers as they exist in nature.
Goldfields are numerous, and can be found all over the shoreline of the Bay Area, for instance: on Doolittle Drive, along the Martin Luther King Jr. Regional Shoreline.
Goldfields Lasthenia glabrata
Credit: Cliff Hutson
The California Coastal Poppy is a native cultivar developed for its drought tolerance, deer resistance, and self-sowing attributes. The orange dot in the center make the perfect landing pad for all kinds of pollinators.
Coastal Poppy Eschscholzia californica var. maritima
Credit: Paul Hermans
Each seed pack has a unique ratio of seeds.
Chinese Houses set themselves apart with their long stalks, which reach up to 2 feet high, and their distinctive purple petals. These wildflowers are especially attractive to pollinators, including the Variable Checkerspot, Edith’s Checkspot Butterflies; and the Bilobed Looper Moth (among others.)
Chinese Houses (aka “Innocence”) Collinsia heterophylla
Smells like pineapple. Drought & Deer tolerant. Reliably self-sows. Late-season bloom from Mid-Summer to Fall.
Serpentine Sunflower Helianthus bolanderi
Credit: Richard Spellenberg
Grows up to 5′ tall. Doesn’t care what soil you plant it in. Goes crazy in compost-enhanced soil. Great cut flower. Self-Sows.
About the Seed Packets
The Landback Wildflower Mix has been specifically chosen to be easy to grow and drought-tolerant; requiring only a couple of waterings a month once they are established.
These seeds require no pretreatment and can be sown directly into the ground where they will be grown. Coastal Poppy roots are fragile, and should not be transplanted or moved from their original plot, once established.
Planting Instructions:
Prepare seedbed by removing existing weeds. Mix seeds with compost, broadcast where it is to grow, rake in lightly, and tamp. If fall rains don’t begin, irrigate 1-2 times weekly until seedling have made good growth.
Watering:
Water 1-2 times weekly until the plants are established. Once these plants are established, they can be water 1-2 a month. [With the exception of the Tomcat Clover, which enjoys a little moisture in its soil.]
Planting Time:
Fall and winter are optimal for annual flowers. The sweet spot is mid-fall.
Sowing Rate:
The Landback Wildflower Mix seed packet can seed approximately 5 square feet.
Source of the Seeds in the Landback Wildflower Mix:
These seeds were purchased, mixed, and repackaged by Alameda Native History Project from Larner Seeds, and Klamath-Siskiyou Native Seeds, for give-away purposes only.
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.
Oakland, CAAlameda, CAAlbany, CA
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.
Coyote Hills Regional ParkMuwekma Group Picture 001Muwekma Group Picture 003Why Federal Recognition is ImportantMuwekma Tabling at Event
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.
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.
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.
This article will introduce you to where Lisjan is; who “Lisjan Ohlone” are, what what “Viva Lisjanes” means.
Where is Lisjan?
Lisjan is the big valley that spans the area from Pleasanton, to the Altamont Range (Amador and Livermore Valleys) which were also rancherias Alisal, Bernal, Del Mocho, and more.
Lisjan homeland of Jose Guzman, who is a Muwekma Ohlone Ancestor and Captain of the Verona Band of Indians of Alameda County.
Lisjan is a Nisenan (Maidu) name for the area now known as Pleasanton, California.
Why does it seem like Ohlone people are only in the South Bay?
Because the Spanish Missions in the Bay Area were in San Francisco and the South Bay.
Mission San Jose is in Fremont
Mission Santa Clara is in San Jose
Mission Delores is in San Francisco
The present-day Muwekma Ohlone Tribe is comprised of all of the known surviving American Indian lineages aboriginal to the San Francisco Bay region who trace their ancestry through the Missions Dolores, Santa Clara, and San Jose; and who were also members of the historic Federally Recognized Verona Band of Alameda County.
Secularization and Mission Abandonment
When the Missions were abandoned, secularized (in 1833), or destroyed, indigenous people continued to live on Mission Land, in what was most definitely their tribal homeland.
They were simply continuing to live and survive on their land, through the rise and fall of the California Mission System—which only lasted 64 year, yet had a profound and cataclysmic effect on all Indigenous people within their spheres of influence.
Many indigenous people stayed in this area, and blended in with Spanish, and Mexican work forces to avoid the American treatment of Indigenous People–which was well-known by the mid-1850’s to be sadistic and unpredictable. It was in the interest of survival that people blended in, and kept a low profile.
Verona Band of Alameda County
The “Verona Band” was an administrative name used to refer to a group of indigenous people who lived around the area where a train station named “Verona” was built by William Hearst in 1901. This is the Niles Canyon/Sunol Region of the Bay Area. Relatively close to the Mission San Jose.
Yo Soy Lisjanes
In 1921, a linguist interviewed a member of the Verona Band known as Jose Guzman. Guzman was considered an “Indian captain” and shared much of his language and life stories with John P. Harrington—the linguist. (Jose Guzman was not the only person Harrington interviewed.)
So where/who is Lisjan?
One of the things Jose Guzman said was, “Yo soy Lisjanes.”
As in: I’m Lisjanes, I am from Lisjan.
He was saying he’s from the area North of Verona: valleys now known as Amador and Livermore–but which had been split into many different rancherias by Spanish and Mexican colonizers, including Alisal, Bernal, and Del Mocho, among others.
One of the reasons that Guzman may have referred to the area around present-day Pleasanton by its Nisenan name could be that Jose Guzman’s parents were both from Maidu Territory, farther north, in a region where people spoke Nisenan.
Indigenous people are polyglottal by nature.
What does Chochenyo Mean?
Jose Guzman was the last fluent Chochenyo Speaker. Chochenyo is an Ohlone Language spoken in the East Bay.
On the morning of Friday, August 4th, 2023, the Muwekma Ohlone Tribe, Centro Aztlan Chicomoztoc, their supporters, members of the press, and San Jose government officials (and their designees.) Gathered at the site where a statue of Captain Thomas Fallon was “immortalized” in bronze to commemorate the moment when Fallon rose American Flag for the first time, in San Jose, 1846; and which symbolized the second time this land was stolen.
However, the statue was no longer there, at the intersection of Julian and St. James, in what’s no known as San Jose, California. The statue was removed on April 25, 2023.
This meeting was to cleanse the land beneath the concrete and roadways of this area. (The place where the Guadalupe River flowed. Where the Muwekma Ohlone ancestors lived for thousands of years.)
Charlene Nijmeh speaking at site of former Holiday Inn, where her mother Rosemary Cambra, fought to protect Muwekma ancestral remains unearthed by archeologists right here.
Charlene Nijmeh, Muwekma Chairwoman said we gathered at the former site of a symbol of oppression and genocide, “To give prayers to our ancestors; and also to give them hope.”
And, to show that Ohlone people are still here, and that their voices will not be silenced.
The Muwekma Ohlone Tribe is trying to break the silence on their fight for Federal Recognition, Sovereign Rights, and Land Grants that the tribe rightfully deserves. Things which are granted to Federally Recognized Tribes as a matter of law.
They want all of these things without the concessions Bay Area Congressional Representative want them to make. Concessions like money for education, and limits on rights affecting the tribe’s long term development and survival.
San Jose City Council voted unanimously to remove the Fallon Statue on November 9, 2021.
San Jose Councilmember Peter Ortiz–who led the movement to remove the Christopher Colombus statue from San Jose’s City Hall– recognized the Fallon statue as another reference to the culture of colonialism. He said it sends the wrong message; that we need healing from the violence of the past.
“The monument symbolized, unfortunately, oppression, it symbolized injustice,” San Jose Councilmember Omar Torres said, “I’m just glad that it’s gone.”
Peter Ortiz’, and Omar Torres’ pledge to co-write, and introduce a resolution fully recognizing the Muwekma Ohlone Tribe of the San Francisco Bay Area as a “Tribe”, could be the start of the silence surrounding Muwekma’s efforts finally ending.
Today’s events would start with a cleansing at the former site of the statue, followed by a procession around downtown San Jose to show people historic places which are important to Indigenous and Latinx Communities.
Left to Right: Miwok Elder Razzle, Charlene Nijmeh (Facing), Centro Aztlan Chicomoztoc (Back to camera), Joey Torres, Muwekma Tribal Members and Supporters Surrounding.
Controversial from the beginning…
The early history of the fight to remove the Fallon statue. As told to me by Kathy Chávez Napoli, a Mountain Maidu Elder, and core member of the original group fighting the statue, along with Javier Salazar (who started it), and Felix Arcano. With help from Yolanda Reynolds, and more. I was honored to have met one of the people who fought the installation of the statue from its commission in 1988, and to receive this oral history.
Centro Aztlan Chicomoztoc Rep. (Left), Kathy Chavez Napoli (right) being recognized during celebrations at St. James Park.
About the Controversy
The controversy around the statue stemmed from the fact that it blatantly romanticized American colonization; was a symbol of land theft (the annexation of Mexican land), oppression, and the dark and violent nature of the creation of America literally on top of the bones of Indigenous people.
There were also serious questions about whether or not Thomas Fallon even deserved to have a statue erected in his honor. Fallon gave himself the rank of captain; it wasn’t actually awarded to him in any official manner. And, John D. Sloat was the one who was ordered to land on Alta California and raise the American flag. Sloat simply gave the flag to Fallon.
Mayor McEnery’s Book About Fallon Was Fiction
Aside from those cultural and subject matter objections to the statue, there was also the fact that Tom McEnery wrote a book about Captain Thomas Fallon which was supposed to be based on Thomas Fallon’s journals. And the “historical facts” gleaned from these journal were used to bolster the Mayor McEnery’s argument for commissioning and installing the statue.
It was later revealed that Thomas Fallon kept no such journal, and the entire book itself was historical (fan) fiction written by Tom McEnery, himself.
Mayor Tom McEnery, meanwhile, was able to personally commission this art project (in 1988)–with a budget of $250k–which ended up costing $800k; and would require another $500K for installation and infrastructure. (Which is about $1.9M in 2023 dollars for the statue, and about $1.1M for installation and infrastructure.)
But, where did the money even come from? How did the Mayor Manage to amass the money to pay for the statue? And how did he intend to pay for the installation and infrastructure on top of that?
This was the fact that moved so many people to action.
Outcry Over Lack of Accountability Exclusion of Public Input
Kathy Chávez Napoli remembers the reaction to this sudden, and extreme expenditure: “Wait a minute, we don’t even have stop lights at certain places and you want to spend $800 thousand dollars on a person that you wrote a book about?!“
Tom McEnery (the Mayor at that time) had leveraged an alarming amount of public funds from the city to pay for it. This was possible because of the passage of Measure “G” which gave the mayor of San Jose more power to act without certain checks and balances (like City Council or Committee Approval/Review).
“Tom McEnery, at the time, was the most powerful mayor that San Jose had ever had.” Kathy Chávez Napoli told me, “They passed Measure G; it gave him a lot more power than the mayor had ever had, prior. And he had never been challenged. And so, when we challenged him, that was his first defeat.”
The Fallon protestors had managed to make their points heard, and break through the noise with verifiable facts, in black and white, on paper. An advisory committee was created.
“Because of that we were able to get a lot more support and they formed the Historic Art Council. I was appointed, Javiar was appointed. And we voted to destroy it, but we were out-voted.”
However: the statue was never installed in its intended place, or anywhere else. For a decade the statue sat in storage, somewhere in Oakland, California….
“We never knew how much it cost to be in storage, in Oakland, for ten years.” Kathy said, “They never would tell us. They never would tell us where the location was.”
Referring to Mayor Gonzalez’ decision to reinstall the offensive statue, “… we said, ‘When it goes up, it’s gonna get vandalized.’ And ever since it’s gone up, it’s always getting vandalized. Always.”
“It should never have been there. It should never have even been created.” Kathy told me, “And that’s how we were able to bring so many people in the community together to oppose it.”
Commenting on how long it took for the statue to finally be removed, Kathy Chavez turned to me and said:
All of our work, all of the work of all the community has been vindicated. And it doesn’t always happen right when you hope it does. But it happens! What better win?
Kathy Chávez Napoli
As I listened to the presentations from Muwekma Tribal Chairwoman Charlene Nijmeh, Muwekma Tribal Member Joey Torres, Muwekma Youth Ambassador, Muwekma Tribal Members, Miwok Elder Razzle, SCU Prof. Lee Panich, SJSU Anthropologist & Archeologist Gustavo Flores, and the Speaker for Centro Aztlan Chicomoztoc–who described some of the horrors of the mission system….
Centro Aztlan Chicomoztoc Presenting at Plaza De Cesar Chavez
It became more apparent how the removal of public art dedicated to the symbols of oppression, land theft, and white supremacy can open up pathways to healing wounds that we can’t always see.
That the removal of these blocks can also open up our eyes to see other places where we could do better. New opportunities to create pathways for healing on a community level. Something which is needed more often than not in area where wide disparities exist.
George Floyd’s murder (May 25, 2020) by police is what sparked the unanimous urgency behind the the deaccession and removal ordinance passed by the San Jose City Council on November 9, 2021.
The ensuing protests, and the birth of the Black Lives Matter, Defund Police Movement, Me Too, Missing Murdered Indigenous Movement, and more, reignited the struggle for civil rights which had remained dormant until then. It let loose our collective energy, which had been pent up and held back not just by our collective oppression, but our repression, and our silence.
All of these events helped people wake up and realize that there is a gap in the way people are treated in our society.
That the economic, justice, and welfare systems in American society were created to exclude nonwhite society members; or, include them in a predatory, exploitive way, which made the cost of inclusion too great a price to bear.
Because our eyes were open to the injustices and injuries visited upon other people by an unjust system created to oppress and subjugate them….
Because we were able to empathize with the pain and struggles of someone else who did not look like us….
Because we, as a society, started practicing restorative justice instead of making proclamations to do so, we have been able to move forward, and imagine a future which includes everyone.
“This is a we thing.” Miwok Elder Razzle told us, inviting us to share and participate in the cleansing ceremony, directly, as several people shared songs.
The removal of the Fallon Statue, and the introduction of a resolution fully recognizing Muwekma as a “Tribe” are the first steps in the journey towards the official recognition of the Muwekma Ohlone Tribe of the San Francisco Bay Area.
Muwekma Tribal Member Joey Torres talked about how our ancestors got use ready for this moment, how we are reawakening and searching for knowledge stored deep inside.
Miwok Elder Razzle talked about the seventh generation, and said this would not have been possible if the youth and young adults of today hadn’t spoken up and taken the lead on a battle that started so long ago.
We are at an interesting moment in time when the Seventh Generation is now beginning to take the lead as our elders begin to transition. Let’s do them proud and make sure we leave something good for the next seven generations.
You can also encourage your local leaders and politicians to acknowledge the Muwekma Ohlone Tribe with a formal Land Acknowledgement.
Not Sure If You’re In Muwekma Territory?
The aboriginal homeland of the Muwekma Ohlone Tribe includes the following counties: San Francisco, San Mateo, most of Santa Clara, Alameda, Contra Costa, and portions of Napa, Santa Cruz, Solano and San Joaquin
From Muwekma.org
What about the “Chochenyo Ohlone”, and the “Lisjan Ohlone”?
Chochenyo is a dialect of the Ohlone language, spoken in parts of the East Bay. Jose Guzman, a famous Ohlone leader, who referred to himself as “Lisjanes”. [“Yo soy Lisjan.”]
Jose Guzman was thought to be “the last Chochenyo speaker” until the Muwekma Ohlone Tribe began speaking and learning their language again. He was a member of the Federally Recognized Verona Band of Alameda County.
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.
So, every time you recognize the “Chochenyo Ohlone“, or the “Lisjan Ohlone“, or Lisjanikma, you’re recognizing the Muwekma Ohlone Tribe of the San Francisco Bay Area. “Muwekma” means la gente.
A shellmound is a graveyard, a mortuary complex, an ancient structure. It’s a place where the first peoples who live along the coasts and rivers of California, used to bury their dead. This article briefly explores why that is.
Spanish Influence on Indigenous Use of Shellmounds
This missionization of local indigenous people can be characterized by the abduction, forced baptism, and slavery of Indigenous people by Spanish Priests and Conquistadors. And, the outright theft of natural resources (like food) which indigenous people had helped cultivate and depended upon for all of their food, medicine, building materials, etc.
In spite of the homefield advantage, and larger numbers, indigenous people could not defeat the colonizing Spanish force.
When Spanish colonizers had ruined the ecosystem by grazing, logging, razing, and waste, indigenous people found themselves with little choice but to join the missions or flee to places outside of the reach of the mission system. (In reality, no Indigenous Californians were safe from the missions, except those in the far North of California, where Missions did not exist.)
Because the Missions were located in Central Areas; and because of the Area of Influence Spanish Invaders were able to exert dominance over was so vast (due to horses); indigenous people of the area known as the Bay Area were forced to abandon their burial practices because they had to abandon the land their graveyard was situated upon.
This meant that indigenous people had to figure out how to bury their dead using the resources found away from the coasts and rivers they were used to.
It also meant that, indigenous people were being buried in graveyards at Catholic Missions all around the Bay Area.
American Influence on Indigenous Use of Shellmounds
Soon, American aggressors would begin to appear in what they though was their frontier land; an “Indian Frontier”. This was during the time of the “Wild West”, when Indian Wars were being actively fought.
The Indian Wars would be romanticized for years to come in newspaper stories, and on the screen especially during the 1950’s with such films/shows as:
Winchester ’73
Gunsmoke
The Lone Ranger
Davey Crockett
They Died with Their Boots On
But there was nothing romantic about the real story of the California Genocide.
Americans would purposely destroy or vandalize sacred sites for entertainment or out of spite. One famous shellmound, in Alameda, California, was used to pave Bay Farm Road in 1908. The bodies of ancestors were routinely ground up and used as aggregate for cement, or even calcium enrichment for roses and other flowers (instead of eggshells.)
Militias were paid by the United States Government, and (later) the State of California, to hunt and kill all indigenous people. The United States Army “expeditions”, especially what they liked to call “punitive expeditions”, were marked by the execution of indigenous men, and the rape, torture, and mass-murder of indigenous women and children.
In 1848, the area now known as California was ceded by Mexico, at the end of the Mexican-American war. Two years later, California would officially earn statehood, and its first governor, Peter Hardeman Burnett, during his first State of the State address mentioned the California genocide explicitly.
“A war of extermination will continue … until the Indian race becomes extinct,” Peter Hardeman Burnett, the First Governor of California continued, “the inevitable destiny of the race is beyond the power or wisdom of man to avert.”
Now, all Indigenous people were actively under threat by all white people, who were paid for each “Indian” they killed, baby they stole, or person forced into slavery via “prisoner debt” to white business and property owners. Prison debt was money owed to a person or business for a crime committed against it. These were often times for extraordinary amounts of money which the debtor was only able to pay through involuntary labor or servitude. The prison debt system was created to control Indigenous People, and People of Color, and prevent them from gaining any foothold or capital in a society and world which white people viewed themselves as being solely entitled to because of their religious or racial beliefs.
Once Native Californians were being displaced, forced onto reservations, into indebted servitude, boarding schools, orphanages; and their burial places forced abandoned, and desecrated by American invaders. Many indigenous people began the practice of cremation. One of the most common reason for why someone is cremated was because they wouldn’t be able to be buried with their ancestors, next to their loved ones, or with their family or tribe. It was better to live the afterlife free of their body than to have it defiled.
Both are fronted by Corrina Gould, an Ohlone woman, who has managed to command the attention and monies from thousands of people in the San Francisco Bay Area, and beyond.
Corrina Gould has been lauded for her fundraising to establish urban gardens; create ad-hoc Ohlone language programs; and even negotiate for a cultural easement at a well-known park, in the City of Oakland, California.
But Corrina Gould’s work has been done without the inclusion, consultation, or participation of her own tribe.
And the victories that Gould has managed to score, however shallow—and in the name of “all Ohlone people”—do not actually benefit all Ohlone people. In fact, Corrina Gould is actively diverting money and support away from her own tribe.
Shuumi Land Tax, (fundraising donations) collected by the Sogorea Te Land Trust, does not go to all Ohlone People.
“Shuumi” stays within the Sogorea Te Land Trust, and is only disbursed to Corrina Gould’s personal corporation: the Confederated Villages of the Lisjan Nation, INC.–which, in turn, only benefits Gould’s immediate family.
[For reference, Corrina Gould’s immediate family are:
(1) herself, (2) Cheyenne Gould, (3) Deja Gould, and (4) Chatah Gould.
For all intents and purposes, these are the only members of what Corrina Gould alleges is a “confederation of villages”.]
And…. While Corrina Gould claims that her non-profit corporation is a Tribal Government, it is not. And, despite Corrina Gould’s claims that she is a Tribal Chairwoman, she is not.
Tribal Chairpersons are voted for by the enrolled members of a tribe, in a democratic process which all legitimate Native American tribes are required to employ, per the Bureau of Indian Affairs.
Not only do enrolled tribal members vote for the Tribal Chairpersons; they vote for Tribal Council Members; and vote for or against the laws, regulations and actions taken by their Tribe.
At most, Gould was “elected” as CEO by the Board of Directors of her corporation.
But, in reality, Corrina Gould is the self-appointed Chief Executive Officer of a corporation she formed to affect the illusion of legitimacy; a shell corporation she could use not just for her own personal monetary gain, but also satisfy her narcissistic need to be the only indian in the room—the end-all, be-all expert on Ohlone “indianness”.
Gabriel Duncan
The fact that the three officers of the Confederated Villages of the Lisjan Nation, INC.are:Corrina Gould, Deja Gouldand “Chayenne Zepeda” (AKA, “Cheyenne Gould”), should be a red flag regarding the legitimacy of the corporation as a “tribal government”, and “confederation of villages”.
The name of Gould’s corporation itself; a so-called “confederation of villages” forming a “nation” would imply the Confederated Villages of the Lisjan Nation, INC. is a large group of people—presumably, Ohlone people—who represent a number of different Ohlone villages in the San Francisco Bay Area.
If this were true: one would expect to see a roll or roster of villages; articles of confederationsigned by representatives of all the villages in the confederation.
The Muwekma Ohlone Tribe is composed of all surviving lineages of Missions San Jose, Delores, and Santa Clara.
Muwekma boasts over 700 enrolled tribal members; and a proven, documentedcontiguous history of living in the San Francisco Bay Area for over 10,000 years.
Muwekma is a Chochenyo word which means la gente (“the people”.) This is a commonality, for tribes’ names to literally mean “us”, or “the people”. The reason why is mostly philosophical, and only a teensy bit linguistic; but this is true for the majority of groups of people when asked “what do you call yourselves?” [Indigenous People have the right to name themselves, and be referred to by the name they choose. UN Resolution 61/295; adopted Sept-13-2007.]
Alisal was the Land Grant Rancheria Muwekma people lived and worked on after the secularization of the missions, as vaqueros.
Much of this land was later bought by the Bernal family (which became Pleasanton), and a southern portion was purchased by Randolph Hearst.
Muwekma people have called themselves by a few names: Lisjannes, Muwekma, the Mission San Jose Band of Indians, and Ohlone.
However, Ohlone people have never called themselves “Chochenyo”, or “The Chochenyo”, because Chochenyo is an Ohlone Language, not a tribal group.
And Muwekma people have never referred to themselves as the “Verona Band of Alameda County”; this was a name used to identify Muwekma people by the U.S. Government, used in their own internal BIA/Department of Interior documents.
Aside from the fact that:
“Lisjan” is a Chochenyo and Nisenan name for Pleasanton, California; that,
Corrina Gould’s corporation is not a confederation of Ohlone villages, or a Tribal Government; and that,
Shuumi Land Tax doesn’t actually go to the Muwekma Ohlone Tribe of the San Francisco Bay Area…
There is the very real and (largely) unreported pattern of hostility and contempt that Corrina Gould harbors for any person who tries to advocate for, or even dares to mention the name “Muwekma”.
In the four years the Alameda Native History Project has been operating, I have come into contact with countless indigenous people who have (tried to) work with Corrina Gould in various professional and academic capacities. These credible people, experts in their fields, sought me out, to tell me about their experiences with Corrina Gould, after I publicly withdrew my support, and admitted my own mistake in ever co-signing the narrative that Gould had appropriated (almost word-for-word) from the history of the Muwekma Ohlone Tribe of the San Francisco Bay Area.
This project completely, and uncompromisingly protects, and will continue to protectthe anonymity of our sources; because, some of these sources are afraid of being subjected to even more harassment and possibly violence from Corrina Gould’s supporters than they have already experienced. [However, we are not afraid. And, this topic–and the subjects within this essay–need to be discussed and brought to the general public; because they are newsworthy and important.]
This public mis-understanding is especially problematic because it means that Corrina Gould is diverting money and support away from the Muwekma Ohlone Tribe of the San Franciso Bay Area; the tribe from which Corrina Gould is a recognized descendant. [Alameda City Council, “Listening Session and Partnership Opportunities with Local Indigenous People and Ohlone Tribes“, Dec-6-2022]
So, while people generously donate to a corporation, which they believe will help all Ohlone people….
While the Sogorea Te Land Trust, and Corrina Gould, continue to profit from the public’s belief their donations fund programs which benefit a much larger group of Ohlone people than they actually do….
Ohlone people will continue to suffer harms from colonization and political erasure–not just from the United States, and Spanish Governments’ policies of eradication and assimilation–but also, from misinformation and diversion by someone who would rather exploit their own indigenous identity (, and the public’s genuine good will and support for Ohlone people) for personal gain.
These are the top two priorities of the indigenous people of the San Francisco Bay Area. Once known as “Costanoans” because they, Muwekma Ohlone people, are among the First Peoples of the California Coast.
Let them know that the Muwekma Ohlone Tribe of the San Francisco Bay Area has been in the Bay Area for over 10,000 years; and they deserve a land base on their own tribal homeland.
Muwekma deserves reaffirmation of their status as a Federally Recognized Tribe. Muwekma has the right to have a land base on their ancestral homeland, in a region where they are in danger of being gentrified and priced out of.
Save Shellmounds Not Parking Lots campaign image of archaeologists sifting through soil in a cemetery. Title reads: “You wouldn’t let them dig up your grandma. Why would you let them dig up ours?”
The San Francisco Bay Area had well over 425 shellmounds.
Gabriel Duncan, from the Alameda Native History Project, estimates the true number of shellmounds around the S.F. Bay Area’s shoreline is closer to seven or eight-hundred shellmounds, which existed before European invasion and colonization.
Shellmounds are ancient burial grounds used by the First People of the San Francisco Bay Area for over 10,000 years. Shellmounds form ancient mortuary complexes created by Ohlone, Miwok, and Karkin people. Shellmounds were not village sites; but they were places where ceremonies dedicated to indigenous ancestors were performed; and large seasonal gatherings were held nearby to celebrate the unity, harmony, and balance indigenous people share with the earth, each other, our ancestors, and all creation.
Grave robbing by universities and treasure hunters; as well as desecration by railroad companies, oil refineries, and quarry operators, has made the remaining San Francisco Bay Area Shellmounds one of the most endangered cultural resources in the world.
One of the chief defilers of shellmounds are quarry companies. These companies are still operating today, at places like the San Rafael Rock Quarry–which is home to no less than five shellmounds; and Dutra Materials Quarry, in Richmond, California–an area dotted with the highest concentration of shellmounds in the East Bay.
But not much is being said about the historical and ongoing desecration and defiling of indigenous bodies to build the infrastructure and institutions all around us.
This is surprising, considering the amount of time, effort, and fundraising which has gone into “preserving” a parking lot in West Berkeley, and protesting a thriving and established shopping mall in Emeryville, California.
While other cities and corporations used shellmounds to level their train tracks, and pack for roadways: the Angel Island Immigration Station is one of the best surviving answers to the question of “What Happened to the Shellmounds?”
Angel Island was home to about four shellmounds. All of which were quarried and used as a base for the concrete to construct the immigration buildings now standing as Angel Island State Park. However, there is no mention of this fact in the park brochure, or uttered by any tour guide on the island.
The historical and continuing desecration goes unspoken, and right before our very eyes; all over the San Francisco Bay Area.
Instead of directly addressing and challenging the corporations and cities responsible for the desecration of Ohlone, Miwok, and Karkin burial grounds, and sacred sites: advocates and allies are being fooled into believing these parking lots (in West Berkeley), and post-industrial waste sites (in East Oakland) are the priority for the fight against desecration of indigenous land. This is not true.
“Saving” parking lots is not an indigenous priority over stopping the desecration of indigenous sacred sites today.
Optic-driven, PR events, like urban gardens, and cultural easements to use our own land for free, do not address the fact that shellmounds are being quarried into extinction. That these ancient structures are being erased by shoreline development, and urbanization of the San Francisco Bay Area waterfront.
This situation will not change; the desecration will not stop, until our supporters and allies start to critically assess the information being given to them by non-profit corporations trying to fundraise for their money, and compare that with information provided by scholars, experts, and bona fide tribes like the Muwekma Ohlone Tribe of the San Francisco Bay Area.
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.
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.
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
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.
Here at the Alameda Native History Project, we value organizations and movements which focus on measurable, outcome-based strategies and planning. We value transparency, accountability, and regular reporting on the progress toward those goals.
And while organizations associated with Corrina Gould talk a good game: it would behoove you to take notice of the fact that none of the organizations associated with Gould have achieved any of the goals they purport to strive for.
Here’s a brief breakdown of some organizations Gould is associated with:
Indian People Organizing for Change: Gould claims to be a co-founder of this now defunct organization; this is where she began the Shellmound Walk. Though it’s important to note that we haven’t been able to find any newspaper articles where Corrina Gould is mentioned, or pictured, with any other founders of IPOC. In fact, it looks like Gould’s involvement has been using IPOC as a front for her own fundraising efforts. For what, though?
American Indian Child Resource Center: Corrina Gould was an employee of this organization as a Title 7 Resource Coordinator during the time she herself was convicted of defrauding Alameda County (which she confessed to); was sentenced to 2 years in jail; and ordered to pay restitution in the amount of $5,275. While the AIRCRC is a legitimate organization, one can’t help but ask why the Center continues to associate itself with Gould. [Or why any of these organizations think it’s appropriate to put a fraud in charge of fundraising, or even run for “tribal office”.]
Sogorea Te Land Trust:Unaccredited land trust. Named after Glen Cove, in Vallejo, which is actually Wintu and Patwin land; the place where Corrina Gould hijacked efforts to preserve and protect sacred sites. Gould claimed that tribes were not consulted regarding the planning and development of Glen Cove Park, but she was wrong. Tribal Consultation was occurring behind the scenes the whole time Corrina Gould was publicly occupying another tribe’s land.
Gould’s actions resulted in costing the tribes tens of thousands of dollars in legal fees, and forced the tribe to pay for a cultural easement–which would have been free, if Gould hadn’t interfered. The original goal of the Land Trust was to purchase/receive native land to put back into native hands. However, their entire body of work has only focused on re-appropriating urban gardens, and landscaping, thus far. And also to serve as Corrina Gould’s personal piggy bank.
Confederated Villages of the Lisjan, INC.: Formerly created by Corrina Gould to give the appearance of the legitimacy needed for Cities and Developers to treat her as a Tribal Consultant; and to file as an intervenor in court cases to “stop desecration” in places like West Berkeley and Glen Cove. This corporation was subsequently suspended by the Franchise Tax Board; and then taken over by Gabriel Duncan, to prove a point that corporations are not tribal governments. (The exercise of sovereign powers is not a charitable purpose, how can a non-Ohlone person be a tribal chair of an Ohlone government? They can’t; the idea that a corporation can be a tribal government is ridiculous.)
Confederated Villages of the Lisjan “Nation“, INC.: Corrina Gould registered another corporation with a similar name to continue her charade as an elected tribal chairwoman. It’s not hard to say that when your board of directors are your immediate family. But Gould isn’t a Tribal Chairwoman, she’s the Chair of the Board of a corporation masquerading as a tribal government.
The real unfortunate part of this is that Gould continues to present herself as speaking for a larger population of Ohlone People than she has the right to, in the same way King Henry spoke for his subjects in countries across the world. (Except King Henry actually had “subjects”. And, even if you count Gould’s supporters, they’re not Ohlone People.) In fact, it looks like Corrina Gould wants to be the only person consulted, to the point of excluding bona fide tribes, as was the case in both Glen Cove, and Sequoia Point.
Furthermore, Lisjan is the place name for Pleasanton–not East Oakland. And the real “confederation” of villages is the Muwekma Ohlone Tribe of the San Francisco Bay Area.
[The present-day Muwekma Ohlone Tribe is comprised of all of the known surviving American Indian lineages aboriginal to the San Francisco Bay region who trace their ancestry through the Missions Dolores, Santa Clara, and San Jose…]
Lost in the fray is the simple fact that Corrina Gould’s corporation has only been around for about 5 years; whereas the Muwekma Ohlone Tribe of the San Francisco Bay Area has been around since time immemorial. Muwekma has over 600 enrolled tribal members. Muwekma’s lineage is extremely well-documented; and their occupation of the San Francisco Bay Area can be traced back to archeological sites representing at least 7,000 years of ancestral tribal history.
[Yes, I’m also tired of repeating myself.]
So let’s say you don’t want to give money to an organization fronted by a convicted fraud, which isn’t doing the work it claims to be dedicated to. What are some organizations where your investment in indigenous people, their rights, and their lives, would make the most difference?
Muwekma Ohlone Preservation Foundation [link] The actual Ohlone Land Trust and Preservation Foundation working to preserve the homelands of a tribe which was formerly known and recognized as the Verona Band of Indians, and is known today as the Muwekma Ohlone Tribe of the San Francisco Bay Area. By supporting this foundation, you are supporting the rematriation of the land, re-awakening of indigenous language, culture, and helping to foster the honor and respect required to make space for healing, and rejuvenation of the people who survived the Missionization of the San Francisco Bay Area, and the American policies of genocide and erasure in California.
Heal mak Muwékma (“our People”) by connecting with and caring for our ancestral lands,
Protect and hinnimpisin ’oyyo ’innu heeme (“restore culture, and natural resources”),
Gain and ’utas warep — steward the land-base where we have always been,
Awaken cultural practices on the land through tribal gatherings and creating ceremonial spaces,
Ensure the continued ’iškaanesin mak Muwékma (“resilience of our People”)
Friendship House of San Francisco [link] This organization provides the bulk of services to Native People who are either living off the reservation in urban areas, or have been sent to the friendship house to receive treatment and healing services by tribes far and wide. The Friendship House of San Francisco holds a special place in my heart, because I have seen the people who have benefited from their programs, and ongoing mercy and care for all Native People in the Urban Reservation. Investing in the Friendship House of San Francisco is probably one of the best ways to support indigenous people, not only in the Bay Area, but all over this continent.
Intertribal Friendship House of Oakland [link] From the Intertribal Friendship Oakland website: “Intertribal Friendship House (IFH), located in Oakland, CA was established in 1955 as one of the first urban American Indian community centers in the nation. It was founded by the American Friends Service Committee to serve the needs of American Indian people relocated from reservations to the San Francisco Bay Area. The Bay Area American Indian community is multi-tribal, made of Native people and their descendants—those who originate here and those who have come to the Bay region from all over the United States and from other parts of this hemisphere.
“For urban Native people IFH has served as the Urban Reservation and Homeland. In many cases it is one of the few places that keeps them connected to their culture and traditions through pow wow dance, drumming, beading classes, and the many social gatherings, cultural events, and ceremonies that are held there. Intertribal Friendship House is more than an organization. It is the heart of a vibrant tribal community.”
As a youth, I visited the Intertribal Friendship House of Oakland for a lot of events, powwows and fellowship. IFH Oakland holds a special place in my heart as being my local urban Native cultural center for so long.
Muwekma Ohlone Preservation FoundationFriendship House SFIntertribal Friendship House Oakland
If you want to invest in indigenous people, their rights, and THEIR lives; please consider investing in one, or all three, of the organizations listed above.
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