Alameda Native History Project

Tag: san francisco bay area

  • The Alameda Shellmounds Map: The First Alamedans

    Created using derivatives of open-source data, including (but not limited to) USGS, NOAA, USCG, NASA, Google Earth. Analyzed, processed, and produced by the Alameda Native History Project, using open-source software available to anyone with a smart phone, and the most basic computer.

    Why did the Alameda Native History Project create these maps?

    Necessity

    The first map created by the Alameda Native History Project was the geographicaly-conformed (or “geo-conformed”) version of N.C. Nelson’s historic 1909 Map of the San Francisco Bay Region Showing Distribution of Shell Heaps. This 20th Century version of Nelson’s map was painstakingly converted, and conformed, to 21st century Geographic Coordinate Systems.

    Geo-conforming Nelson’s map made it possible to accurately plot the coordinates marked on Nelson’s map; and perform Present Day Observations of the Bay Area Shellmounds.

    The San Francisco Bay Area Shellmound Map now has over 300 confirmed locations. The accuracy of this map has improved considerably over time; and the research version is now accurate to within 100 feet.

    This was because maps like those featured by the Stanford University’s Spatial History Lab were little more than photocopies of the original coastal surveys, with graphic overlays.

    While this might be impressive to some, the lack of any real functionality or new information derived from this kind of exercise was underscored when I tried to find/use this information in the context of the Shellmounds of Alameda.

    Stanford University, Spatial History Project
    1909 N.C. Nelson Map of the San Francisco Bay Region Showing Distribution of Shellheaps

    This made it necessary to recreate a map of the historic shoreline of the San Francisco Bay Region, and hand-plot more than 300 shellmounds, just so I could view these maps and take screenshots of them to share with you. All in an effort to show you where the Shellmounds of Alameda are.

    Clarity

    Reproduction of Whitcher’s Survey.

    The same geo-conformance process was applied to an historic map of Alameda, which has become the Alameda Museum’s sole reference concerning the shellmounds of Alameda: Imelda Merlin’s “Alameda: A Geographical History”. This book is a Geology Master’s Thesis, by Imelda Merlin, who lived and died in Alameda, California.

    The fact that Merlin was an Alameda resident; and that Alameda Museum owns the copyright to the book should be immaterial to the generally dubious nature of a photo-copied map, with hand-drawn notations.

    In spite of the fact that Imelda Merlin was a student at the University of California, Berkeley, it appears that the most relevant information created by N.C. Nelson–for the archaeology department of the same university–was avoided altogether by Imelda Merlin in her work.

    For the aforementioned reasons, it was determined that Imelda Merlin’s work merited careful scrutiny and interrogation.

    Because, at this point, I already had two other sources of location information compiled for the Alameda Native History Project:

    1. Public Records Aggregate

    Any mention of Alameda Shellmounds in the following archives/libraries/collections:

    • All references to the Alameda Shellmounds at the Alameda Free Library:
      • this includes references in the Historic Alameda Newspaper Archives, and the “Alameda Historic Reels”;
      • as well as Clipping Files, Alameda Historical Society Card Catalog [Defunct];
      • Library Catalog, and Special Collections.
    • Online Newspaper Archives, Indexes
    • Online Finding Aids
    • Genealogy Websites, National Archive, and More.

    References were logged, and copies of the documents were saved. Then the documents were analyzed, information was extracted, and processed to produce an aggregated list of locations of the Alameda Shellmounds–according to explicit references in these sources.

    Then the locations were geocoded, and plotted to create a map that … I don’t even know what to call. “Shellmounds Mentioned in the News”? “Historic Shellmounds”?

    “Public Records” is not a very attractive label; but it might be the best label for that layer on the Alameda Shellmounds Map. [So, in case you ask “What is the Public Records Layer on the Alameda Shellmounds Map”, now you know.]

    2. Nelson’s Map of the SF Bay Region Shellmounds

    Like I said, this was the first map I painstakingly recreated. So, therefore, I had the locations Nelson marked within Alameda.

    When I analyzed the base map printed in Imelda Merlin’s book, I was able to use these sources to help conform Merlin’s base map with current Geographical Coordinate Systems, so I could plot the positions marked in the Imelda Merlin layer in the Alameda Shellmounds Map.

    I used innumerable copies of maps, surveys, photographs, and other visual representations of Alameda, from 1880 to 1910 to help conform the “Whitcher Survey” referenced in Merlin’s Map. I was never able to find a true copy of the “Whitcher Survey”. The survey is not at City Hall–as Merlin’s book states–or in the Alameda Free Library. The Museum did not have it, at last check.

    I also looked to see if any map copy provided by the official website of a University, or Government Institution, or the publisher itself, or a credible archive, actually included similar shellmound positions during the time Merlin’s map was created.

    TL;DR: they do not. Not even the Land Grant Case Maps, or the legit Combined, Drafted, or Official Coastal Surveys of that time, have even a hint of a shellmound anywhere. (I even tried to find a copy of the coastal survey used in a well-known documentary about the Shellmounds of West Berkeley, but was unable to track down the file before publication.)

    However, even though Merlin’s map diverges from the Official Historical Record, she did capture something in her hand-drawn sketch: all of the dots on her map correspond to places where Ohlone graves have been found.

    In spite of the fact Merlin calls the First Alamedans “Miwok”–instead of Ohlone. In spite of the fact that Merlin doesn’t even mention the map in the actual narrative (or “text”) of her book. In spite of the fact that the map was published in her thesis (which was then published a few years later, in a book) without any references, or citations–aside from the coast survey base map.

    Somehow, she manages to highlight the same places I have located using mentions of Ohlone graves and Native American remains found in historic Alameda newspapers. Many of these discoveries happened decades after the publication of Merlin’s work. …Which could indicate that these discoveries are coincidences, rather than correlations.

    It makes sense that the discovery of human remains would be carefully guarded; only mentioned in whispers between Alameda insiders, and related professionals. Certainly, the newspaper would be encourage to leave anything like that out. … At least until the houses were sold.

    It’s not hard to have editorial control when real estate companies were the primary revenue sources for local Alameda newspapers. Furthermore, the Redline wars in Alameda were brewing long before residents voted to approve Measure A, in 1973.

    In a “closed”, racist, housing economy, where BIPOC are excluded, and declining property values could be caused by even a whisper of non-white interest in a neighborhood: the prevalence of bones underfoot could undermine the appeal of an entire city.
    Historic Redline Map showing Oakland, Berkeley, and Alameda

    Alameda was probably a place where the surrounding Indigenous communities would come to bury their dead.

    When you take into account historic newspaper articles like the one below (from 1893;) and the preponderance of subsequent articles concerning Native American Graves and Remains found, and then plot those locations into their own map, you get a layer of “Remains & Relics Found”.

    While it is the Euro-Centric imperative to determine a single point; and explicit boundaries: the size and nature of the shellmounds was as much a mystery to these colonizers as it is to us today. For different reasons though.

    Early anthropologists, archaeologists, and ethnologists lacked the imagination necessary to make the logical leaps necessary to recognize the purposefully obscure nature of our infrastructure, or decode the metaphors we left in notes and drawings for our friends.

    Because of this, and because white people destroyed as much of our stuff that they possibly could (on purpose [I don’t know why]), we are now–in many cases–left with the remnants of remnants.

    Because the records concerning these events, and the mere existence of the massive burial grounds under the City of Alameda, and the cities of the rest of the San Francisco Bay Region have been actively concealed, and suppressed, this story has remained untold.

    “Alameda’s Indian Mounds“, published in The San Francisco Examiner, on Sunday, March 26, 1893:

    “When the progressive Alamedan decides to build a home of his own on a section of the encinal that have been allotted to him by his favorite real estate dealer…

    “He does not order work suspended when the excavators, who have undertaken the task of building his prospective basement, run across a well preserved skeleton or turn up a hideous looking skull.

    “He has become used to such things and he knows…

    “in all Alameda there is scarcely a square yard of ground that does not harbor the crumbling remains…”

    The pieces of the puzzle can still be found.

    And so, Nelson’s Map, Merlin’s Map, and the Public Records map were offered as three separate layers of the Alameda Shellmounds Map; so that you may also discover and analyze the similarities and differences between the locations, yourself.

    The other layers mentioned, such as “Remains & Relics Found”, and more are also available to view using the layers panel of the Alameda Shellmounds Map.

    As our records continue to grow, and new information found, the map and this site continue to grow as well.

    Aesthetic &
    Availability

    Let’s face it: no one wants to look at nth generation copies of copies.

    I don’t know about you, but I’m tired of trying to squint, and adjust brightness, contrast, and gamma until I can barely almost read the most important part of this chapter….

    I want to look at a webmap of the San Francisco Bay Area Shellmounds. I need my experiences to be more interactive, and offer more than an empty citation to a book I can’t even find anymore. I want to see a scan of the book. And read the citation myself.

    But even that’s not enough. I find myself getting triggered by the language of these old, dead, white men that I just want to fight.

    Most of these narratives are written from an all-white perspective, often using racial slurs, and offensive descriptions. For the past 74 years, the Alameda Museum has furthered the “gentle savage” myth that permeated Victorian Era culture in America. And continues to push the idea that Ohlone people just disappeared from Alameda, and the Bay Area, entirely.

    It’s been the same narrative since “time immemorial”. (Even that phrase is from a white-washed narrative meant to pander to a White Gaze that isn’t even a majority anymore.)

    California History, when it comes to Indigenous People, is broad, at best. Very little space or effort is given to properly naming, or describing Native Americans, how they looked, where they lived, what they ate….

    Most textbooks will even allude to American Indian relationships with White People as something symbiotic; and leave this chapter of history conveniently blank, to make room for the concept of Manifest Destiny.

    The history that we are being taught has specifically avoided the policy of indigenous extermination enacted by a California Governor in the late 1800’s; California’s military support of Indian Wars in Oregon in the early 1900’s; or, how Los Angeles stole water rights from Tribal Nations in the Central Valley and has helped to destabilize the California ecosystem, with devastating effects.

    We are not taught about this.

    We have instead been dazzled by trains, bridges, and pretty houses with gardens, like babies with a ring of keys.

    California is the most diverse state in terms of Tribal Nations, with over 300 Indigenous Languages Spoken in California, alone. We are astronomers, conservationists, artists, engineers, doctors, and so much more. Our stories and contributions matter.

    Ohlone people still live in the San Francisco Bay Area. The Muwekma Ohlone Tribe of the San Francisco Bay Area could use your help in fighting for federal recognition.

    The Native American, Indigenous People that you speak of like they went extinct in the 1800’s; those people are my great-grandparents.

    The first step in justice for Indigenous Californians is recognizing us.

    This is why it’s important to update the aesthetic of Historical Curation, and Exhibition Design, to utilize the tools we have in the 21st Century to reach learners everywhere, using the interactive multimedia methods they use and engage everyday.

    Alameda Shellmounds Map

    San Francisco Bay Area Shellmounds Map

  • Bay Area Shellmound Map

    Alameda Native History Project’s map of the Shellmounds of the San Francisco Bay Area is available now.

    This map is based on N.C. Nelson’s “Map of the San Francisco Bay Region Showing Distribution of Shellheaps”, which was published in 1909. This map, represents the first-hand observations of shellmounds during N.C. Nelson’s survey of the San Francisco Bay Area. taken between 1907-1908.

    Excerpt of map, emphasis on map legend, showing “Present”, “Partial”, and “Destroyed” shellmounds. These symbols are more prevalent in the North Bay.

    Each marker on the SF Bay Area Shellmound Map represents a shellmound which Nelson marked as “present”. These mounds appear as solid dots in his map. Nelson also noted mounds which were partially present, as well as shellmounds he was told used to exist in the past.

    It’s important to note that–in Nelson’s paper, “Shellmounds of the San Francisco Bay Region”, and similarly in many other publications of the time–archaeologists were engaged in what they considered “Salvage Archaeology“.

    During the time that these scientists were ignoring the California Genocide, and Indian Wars, archaeologist, anthropologists, linguists, and ethnologists all decided that Native Americans were extinct; and that graves and other Native American Cultural Resources should effectively be raided, before they were destroyed by the encroaching colonizers, or gluttony of their civilization.

    Notable shellmounds, like the Emeryville Shellmounds, Alameda Shellmounds (near Mound Street), and the Drake’s Bay Shellmounds were being studied during their destruction.

    Schenck wrote the “final” report on the Emeryville Shellmound. These are two pictures from that paper.

    The Bay Area had over 425 shellmounds. Though many of them were already gone by the time Nelson conducted his survey of the SF Bay Area.

    The Alameda Native History Project’s “Map of the Shellmounds of the San Francisco Bay Region” features 315 shellmounds, and unparalleled specificity within 100 feet.

    This map is offered to the public in an effort to:

    • Educate the public about the prevalence of shellmounds in the San Francisco Bay Area;
    • Present “Native Land”, and “Indigenous Land” as something tangible, and literally all around us;
    • Help illustrate colonization’s impact on Indigenous Landscapes, and Native American Cultural Resources, such as Sacred Sites, and Shellmounds–which are actually cemeteries;

    Most of all, this map is made available to provide actionable information which the public can use to help “Save the Shellmounds”, and advocate for Sacred Lands which have been shrouded in secrecy since the passage of NAGPRA.

    The Native American Graves Protection Repatriation Act was supposed to help protect land, by providing a Notification and Consultation process to Tribal Nations.

    But the law effectively prevents the public from being told about the true scope, nature, and importance of Tribal Cultural Resources.

    NAGPRA also allows development to continue under any circumstances, as long as a mitigation plan is presented and approved, according to the CEQA process.

    However, when one actually reads the CEQA filings related to projects on Sacred Lands, you can’t help but notice the majority of these projects are approved without any input from Tribal Nations, at all.

    Because there is no legal avenue for protecting land if you are not the Most Likely Descendant, as determined by the California Native American Heritage Commission….

    And, because the public is barred from learning about the Nature, Scope, Location, Use, or any other information regarding Tribal Cultural Sites, Items, Graves, etc. it is virtually impossible for the public to advocate for the conservation, and preservation of Sacred Lands. Much less learn why these sacred sites are important, and should be preserved.

    The blackout on this information also affects the ability of cities to participate in goodwill building, like re-zoning areas for open space to be returned to Tribes; or educating their citizens about the first inhabitants of this area, and the importance of preserving these heritage sites.

    The Map of the Shellmounds of the San Francisco Bay Region is just one tool in the Land Back Toolbox.

    [mapsmarker map=”47″]

    Full-screen Map of the SHellmounds of the San Francisco Bay Region

  • 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

  • You Don’t Know Jack About Native America

    “You Don’t Know Jack About Native America / Stop giving money to organizations and ’causes’ you know nothing about. / Research your Land Acknowledgment before you profess it.” Title art for @AlamedaNativeHistoryProject on Instagram.com.

    Stop giving money to organizations and “causes” you know nothing about.

    Non-profit organizations cannot be tribal governments. (The exercise of Tribal Sovereignty is not a charitable purpose.)

    Organizations, like Sogorea Te “Land Trust” claim to be devoted to returning native land to native hands….

    But which tribes are these organizations actually associated with?

    Real Tribal Governments:
    1. Will be able to break down their history with facts, and evidence;
    2. Are recognized in Treaty–even if the government won’t recognize their own treaties. (And they have a documented reason for why they are not mentioned in Treaties. [e.g. Tribal Warfare, Government Favoritism of One Tribe Over Another, etc.])
    3. Hold elections.

    The last point is super important. You can’t call yourself a Tribal Chairperson if there was never a vote. And, especially, if your Tribal Government is really just a corporation.

    If the “Tribal Government” you’re working with has never petitioned for Federal Recognition from the Department of the Interior; that’s a red flag.

    If the California Tribal Government you’re working with claims to be a California “State-Recognized Tribe“; that’s blatantly false.

    California does not have a Tribal Recognition Process.

    The California Native American Heritage Commission does not have the authority to recognize tribes. Only the Bureau of Indian Affairs can do that. [Absent certification as a Tribe by the BIA, no action to protect tribal lands may be maintained, United States v. 43.47 Acres of Land, 855 F. Supp. 549, 551 (D. Conn. 1994)]

    Research your Land Acknowledgment before you profess it.

  • New Confederated Villages of the Lisjan, INC. parts ways with Corrina Gould

    The Confederated Villages of the Lisjan, INC. has changed from a mutual benefit corporation, to a Public Benefit Corporation dedicated to “relief of poverty in urban rez (sf bay area), mutual aid admin.”

    This is a change from the tribal government Confederated Villages of the Lisjan, INC was purporting itself to be.

    The original Confederated Villages of the Lisjan, INC operated in obscurity.

    In the “Tribal Consulting Industry“, the Confederated Villages of the Lisjan, INC, was known for having a propensity for burning bridges with industry experts and professionals who came to actually help Corrina Gould, and her family. As well as interfering with, and “hijacking” the land and struggles of other Native American tribes. Corrina, herself, is known for attacking and bullying people behind the scenes.

    As soon as I reported my experiences with Corrina Gould, and started showing you my research, I was contacted by other people who had bad experiences with the Gould’s, and Confederated Villages of the Lisjan, INC.

    They told me that this is typical behavior by Corrina Gould; and that they, too, had experienced bullying, betrayal, or some other type of harassment/mistreatment by Gould, her family, and followers.

    My sources gave me their own stories, and more than one honestly suggested that it’s not worth my time to cover this topic; expressed concern over being harassed by Gould’s “followers”. Told me that they could be dangerous. But it’s difficult not to talk about this. Because people ask me about this subject pretty frequently.

    I’m not the only person to take a look at how Confederated Villages of the Lisjan, INC., and Sogorea Te Land Trust were set-up, and see red flags. But no one wanted to report on this subject because they’re afraid of being called racist, misogynist, being cancelled, or just harassed by Gould, her family, and followers.

    You don’t know about this, because–up until now–Corrina Gould has managed to bully people who question her into silence; or discredit anyone who disagrees with her by calling them, “colonizers” or “karens”.

    This all describes efforts by Corrina Gould to avoid the question. To deflect scrutiny back on to her “attacker”.

    Corrina Gould’s supporters enable this, by blindly believing everything she says, without thinking critically about the Muwekma Ohlone Tribe of the San Francisco Bay Area, and how come Corrina Gould isn’t enrolled in the tribe that she’s from; the real Ohlone tribe in the San Francisco Bay Area.

    Instead of being led by pure emotion, and zero analytical thought: how about read a book or something?

    Actually look at the court records, and all of these other documents which are public, and available to you.
    If you’re woke-woke, you do your own research, right?

    You question authority and find out for yourself, right?

    Maybe not.

    I also wanted to believe the narrative that Corrina Gould has created, because it’s so powerful, and attractive, and righteous.

    But her narrative only lends more obfuscation to the situation; and levies the ignorance and confusion surrounding Bay Area Native History, Land Trusts, and what a Tribal Government really is.

    There’s supposed to be a segue here, but I can’t think of one to say I want to look at these two things:

    Corrina Gould’s failed negotiations at West Berkeley; and the lie of Glen Cove.

    These events are important, because:

    • They are well-known;
    • What I’m about to say is easy to verify; and,
    • This topic hasn’t been critically addressed, until now.

    “West Berkeley Shellmound”

    The most important thing you need to know is: CVL was offered a cultural center, outdoor park, and money for use of the land in West Berkeley, until it was to be completely turned over to Ohlone people in 99 years or something–which is a lot of rent money. (This article, from Berkeleyside mentions the cultural education center.)

    But Gould refused this offer, out-right, and continued to make unreasonable demands, and unrealistic counter-offers, all the while telling the public that Native American people were being ignored.

    In reality, Corrina Gould walked away from the sweetest deal for urban land back that I’ve never found an equivalent to.

    In fact: it was because Tribal Consultation had occurred in West Berkeley–using Andrew Galvan’s archeological company–that we know the Spenger’s Parking Lot in Berkeley is not a shellmound.

    The City of Berkeley’s “West Berkeley Shellmound” historical district was purposely created in a space larger than the footprint of the actual shellmound because the people who planned and created the district didn’t know where the shellmound actually was. These details all came out in the litigation over the West Berkeley Shellmound, and is public record.

    From the perspective of everyone involved in West Berkeley, except for Corrina Gould: the parties attempting to negotiate with Corrina delayed the project, made extraordinary good faith concessions in negotiations. The City and Property Owners (Ruegg & Ellsworth) did everything they could, short of stopping construction of housing during a housing crisis.

    The planning process had already taken place; the Environmental Impact Report was finished; and, Tribal Consultation and Scoping was completed with the West Berkeley Shellmound’s Most Likely Descendant (as determined by the Native American Heritage Commision), Andrew Galvan.

    The bulk of Corrina’s legal battles have been fought behind the auspices of the Confederated Villages of the Lisjan, INC.

    But claiming to have “fought battles” in court, when you’ve barely been allowed to file as an intervenor is a stretch. The most that Corrina Gould managed to do during the ensuing litigation was delay the inevitable, and make things extremely expensive for everyone, except her, and CVL (Sogorea Te Land Trust paid for the attorneys.)

    The City of Berkeley knew its hands were tied, that it would be improper to deny Ruegg & Ellsworth’s permit, and contrary to law. But, Corrina Gould wanted the development stopped, at all costs….

    Even though it was too late in the process. Even though tribal consultation had already taken place. Even though Corrina Gould didn’t have the tribal authority to sue for an injunction; because the Confederated Villages of the Lisjan, INC is not a Tribal Government.

    So what did Corrina Gould do?

    Gould threatened to sue the City of Berkeley (May 2018), if Berkeley didn’t deny Ruegg & Ellsworth’s project permit.

    Even though the City of Berkeley knew it was improper to deny the permit; and contrary to existing law (SB 35.)

    Even though Tribal Consultation, and two archeological studies had been conducted; and concluded the parking lot wasn’t where the shellmound was; and the “overspread”, “remnants” of the shellmound underneath the lot certainly was not a “structure” by any of today’s standards. It was probably moved from a different location, where the mound actually was. [Perhaps for road building, or agriculture.]

    The City of Berkeley knew that they could be sued by Ruegg & Ellsworth; which would cost tens of thousands of dollars, and likely end in defeat.
    But the City still denied the project permit. And it did end in defeat….

    Ruegg & Ellsworth filed for a writ of mandate to compel Berkeley to comply with SB 35.

    First, The Alameda County Superior Court ruled in favor of the City of Berkeley denying the permit.

    Then, Ruegg & Ellsworth appealed the ruling of the Superior Court, and was ultimately awarded judgment, and granted a mandate to compel the City of Berkeley’s compliance with California law.

    From the perspective of CVL, and Sogorea Te, this story ends abruptly; with the filing of an appeal to the California Supreme Court. There was a lot of hype about “taking the fight to the supreme court”.

    Fundraising and Social Media Campaigns went into high gear.

    Balance of the “Shellmound Defense Fund” is $77,633 as of Jan. 24, 2022. [shellmound.org]

    But we never heard about the outcome.…

    The California Supreme Court declined to hear the appeal on the West Berkeley Shellmound.

    Even that article makes the mistake of not recognizing Confederated Villages of the Lisjan as a Corporation, versus the Muwekma Ohlone Tribe of the San Francisco Bay Area, which is actually comprised of, and represents the real, bona fide, Ohlone Tribe of the San Francisco Bay Area.

    We’re talking about thousands of people legitimately enrolled in a tribe, versus, a brand-new corporation (from 2017) that claims to have “over 85 members”, and has been around “since time immemorial.”

    Corrina Gould argues that “her” tribe is unrecognized. That they are being treated unfairly, and ignored. Gould has also said she shares a common ancestor with Muwekma, in Jose Guzman–but that they are not the same tribe, somehow.

    When you look at their websites: CVL never mentions Muwekma. Sogorea Te Land Trust never mentions Muwekma, either.

    But, somehow, their “historical background” seems to mirror perfectly the real story of the Muwekma Ohlone Tribe of the San Francisco Bay Area.

    Both corporations (CVL and Sogorea Te Land Trust) made their mission to advocate for Ohlone people, and put native land, into native hands. But neither organization has dedicated their assets to any specific Native American tribe that is State or Federally recognized, or even proven their connection to Jose Guzman past the barest allegation.

    The lie of Glen Cove (“Sogorea Te”)

    We know that Corrina Gould managed to procure an easement at Glen Cove.

    Gould claimed this was a victory because “Native voices were heard.”

    But was this a victory?

    The actual story of the negotiations, and real struggle happening concurrently with the very visible occupation of Glen Cove is much different than what’s been covered in the news.

    What you don’t know is that this easement came at a great cost to the local bands of Wintu, and Patwin tribes. That the “Memorandum of Understanding and Settlement Agreement” at Glen Cove (“Sogorea Te”) would cost tribes $100,000 dollars.

    At both Glen Cove and West Berkeley, Corrina Gould claimed that Tribal Consultation had never taken place.

    This is absolutely incorrect.

    Tribes at both Glen Cove, and West Berkeley accepted the invitation for consultation and scoping at the very beginning of the development process; and had conducted, and concluded business with the respective developers and responsible parties long before a decision was made to issue the permits for construction.

    Consider this quote from Kesner Flores, in an East Bay Times Article by Tony Burchyns, May 19, 2011, Legal options examined in Vallejo’s Glen Cove park development dispute :

    District officials have been in almost daily contact with Kesner Flores, a member of the Cortina Indian Rancheria band of Patwin Indians. He is acting as an intermediary between the district and three Patwin tribes.

    The Colusa, [Cortinas] and Yocha Dehe bands support the project, Flores said, because it would cap, with a foot of soil, vulnerable archaeological resources supposedly belonging to the tribes.

    “There is one thing that a tribe does not do — take another tribe’s territory,” said Flores, referring to the protesters, who he considers a “community group” with no tribal authority.

    Flores was only quoted once telling us that Glen Cove Park was Patwin land.

    No other news coverage mentions the fact that Corrina Gould, and other protestors, are interlopers on another tribe’s territory.

    Flores didn’t directly say that Corrina Gould was interfering with other tribes’ business. Or that Confederated Villages of the Lisjan, INC didn’t belong there. Because, Native Americans largely try to avoid direct confrontation where they can.

    (At this time: Sogorea Te Land Trust wasn’t even born yet; but the corporation has no representation from the Native American tribal groups/bands associated with Glen Cove, to this day.)

    Ignoring the objections of Kesner Flores–who was the Most Likely Descendant of the Glen Cove Shellmound, and represented 3 different bands of Patwin people–was exactly how not to “come correct“, and truly contrary to the Native American Tribal Protocols, which Corrina Gould tries so hard to champion.

    According to the [Native American Heritage Commission], the Glen Cove Water Park (GCWP) site is Patwin Territory, and the most likely descendant is Patwin member Kesner Flores.”

    Draft Environmental Impact Report Glen Cove Waterfront Park Project, State Clearinghouse No. 2001092044

    The truth is: Tribal Consultation Occurred…
    without Corrina Gould

    Neither of these consultations included included the Confederated Villages of Lisjan, INC, nor Corrina Gould, because:

    CEQA Flowchart. The Public Review Period is marked towards the middle of the page.
    1. Glen Cove is Wintu & Patwin land (not Miwok), and, regardless of whether or not Karkin people shared, owned it–or whether or not the area was actually community property–it doesn’t matter, because CVL is from Oakland.
    2. Kesner Flores was determined to be the Glen Cove Shellmound’s “Most Likely Descendant” by the Native American Heritage Commission.
    3. West Berkeley was consulted by the one-and-only Andrew Galvan, the Most Likely Descendant of the West Berkeley Shellmound. Galvan is a well-known, direct descendant of Dolores Marine Galvan. He is the docent of Mission Dolores, and directly affiliated with the Muwekma Ohlone Tribe of the San Francisco Bay Area.
    4. Glen Cove park was consulted by several Tribal Representatives, including, Kesner Flores, who NAHC determined is the Most Likely Descendant of the Glen Cove Shellmound remains.
    5. Legally, Corrina Gould has no standing; she’s not Patwin; and CVL is not a Tribal Government, nor the Most Likely Descendant of a shellmound in Vallejo, California.
    6. Confederated Villages of the Lisjan, INC has only been allowed to file as an intervenor in ongoing matters in the past; and Corrina Gould’s lack of standing–even as the Confederated Villages of the Lisjan, INC.–has been laid out clearly by the judges of every court case they’ve ever been involved in.

    Corrina Gould’s connection to Muwekma

    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.org

    Why does nothing in the Muwekma literature–including the Department of Interior petitions for Muwekma Federal Re-Recognition, which contain hundreds of pages of ancestry information & expert analysis–ever mention Corrina Gould, or her mother, Joann Tucker?

    Every enrolled/disenrolled/or potential Muwekma Ohlone Tribe enrollee can trace their ancestry straight back to their full-blooded ancestor.

    That’s how this works. For every tribe.

    In the case of Muwekma: this ancestry is readily available. Gould’s mother, at the very least, should appear in the records. But her name does not. None of the records I found contained any concrete link between Corrina Gould and Jose Guzman.

    However, I’ve been told that there could be a link. But, the bottom line is, no one has found it. And Corrina Gould has stayed deathly silent on this subject.

    The Muwekma Ohlone Tribe of the San Francisco Bay Area has been researched extensively by the Bureau of Indian Affairs; Muwekma tribal members and scholars (, such as Alan Leventhal,) have accomplished so much more of their own research into their history, ancestry, heritage, culture, and traditions, that the link between Corrina Gould and Jose Guzman should be clear and convincing.

    That information should be right there. The entire tribal rolls are listed in the Muwekma Petition for Federal Recognition.

    I’m not kidding. About any of this.

    We, as Native Americans, descendants, have to know who our nearest, full-blooded “Indian Relative” is. We need to be able to prove it to become enrolled in a tribe, or receive a tribal descendant ID card.

    Did you know: If Corrina Gould really is related to Andrew Galvan, “seven great-grandmas back”, then she could be as Native American as Elizabeth Warren is. However, if her Great-Great-Grandfather were Jose Guzman, she could be as Indian as I am.

    It’s a fallacy to believe something is true unless proven otherwise. How does one prove non-existence? How can you say that you believe in something like miracles, or gods, until someone can prove that they don’t exist? You can’t even prove they exist in the first place.

    Believing Corrina Gould’s claims does not make them true.

    You can’t believe harder than you think.

    You’re not “woke” if you do that. Being woke means thinking critically, and asking questions, especially to authority; working actively to sabotage, destroy, and deconstruct the systems of misogyny and enslavement that we are all caught in.

    However:

    Truth is not an opinion. Truth is a verifiable fact.

    Instantly refusing to ask the question, refusing to entertain the thought, or have the discussion about this subject is really detrimental to the true struggles of the Muwekma Ohlone Tribe of the San Francisco Bay Area, for Federal Re-Recognition.

    This is the problem with the current assumption that Corrina Gould is a legitimate “Tribal Chairperson”, just because she says she is.

    That the Confederated Villages of the Lisjan, INC is some tribe that we’ve never even heard of, that was here the whole time.

    It’s not true.

    No one asked why all the officers of the Confederated Villages of the Lisjan, INC had the same last name. Or which Villages were a part of the Confederation. (How come we never heard from them–the other villages in the Confederation?)

    If Sogorea Te Land Trust is trying to return native land to native hands, why is “Muwekma” completely absent from their website? Do they simply intend to grant land to Confederated Villages of the Lisjan, INC?

    Up until now, Confederated Villages of the Lisjan, Inc. was a mutual benefit corporation, which is different than what we think a nonprofit corporation is.

    In a true nonprofit, its assets would be dedicated to a charitable purpose, such as to an Indian Tribal Government. This “dedication of assets” should appear as a clause on the organization’s Articles of Incorporation. It does not appear in CVL, or Sogorea Te Land Trust’s articles of incorporation.

    So, which tribe(s) are Sogorea Te Land Trust, and Confederated Villages of the Lisjan, INC associated with?

    Because it’s not Muwekma, or Colusa, or Cortina, or Yocha Dehe.

    There is a black-out on this subject which needs to stop.

    Native American tribes are not corporations.

    Beware of corporations which pose as Tribal Governments.

    Native American Tribes cannot be 501(c)3 tax-exempt organizations, because the exercise of sovereign powers is not a charitable purpose.

    Every tribe must exercise its sovereign powers to administer tribal governance. The struggle of every tribe is for sovereignty. Sovereignty over self, over land use, over water rights, and more.

    Even though the IRS uses the term “federally recognized tribe” in their documentation, the “exercise of sovereign power” is the operative phrase.

    What is the excersize of sovereign power?

    “Rev. Rul. 60-384, 1960-2 C.B. 172, provides that even though a wholly owned state or municipal organization may be separately organized, it is not eligible for IRC 501(c)(3) exemption if it has substantial regulatory or enforcement powers in the public interest. These powers traditionally are referred to as sovereign powers.

    The three generally acknowledged sovereign powers are:

    • Power to levy and collect tax on its behalf
    • Power of eminent domain
    • Police power”

    From: IRS Reference Guide for Exempt Organizations Closely Affiliated with Indian Tribal Governments

    Hint: this is probably why there’s a clever distinction to remind you “Shuumi” means gift (a.k.a., “donation”.) Because Land Tax is an example of regulatory/sovereign power.

    So, this means: Gould’s purported position as “Tribal Chairperson” of the Confederated Villages of Lisjan, INC was only stating her position as CEO, and President of The Board of that corporation.

    Even though a Board of Directors is a “council”; a Board of Directors is not a “Tribal Council”.

    And there was no way Confederated Villages of the Lisjan, INC was representative of a “confederation” of villages, because the chief officers, were all principally related to one another.

    There was no visible representation from any Ohlone Village, specifically. The former Confederated Villages of the Lisjan, INC only stated they were in occupied name-of-territory-here; but they never alleged that they were from or a representative of any village, specifically.

    Despite the prohibition against nonprofit corporations wielding sovereign power: CVL seemed to exist primarily to fight eminent domain battles in court, using questionable legal theories to back frivolous lawsuits which they had no legitimate standing for; because suing corporations over something you state is “your land” is an exercise of sovereign power.

    The recognition of Corporations as “akin”, or equal to, real Native American Tribal Bands, and Tribal Governments is an error.

    Without correction, this error will result in Real Tribes losing even more land, rights, and recompense for the terror and genocide they survived; and for which the Federal Government entered into treaties granting tribes–like the Muwekma Ohlone Tribe of the San Francisco Bay Area–a landbase; and lots of other things which the Federal Government doesn’t honor today.

    The refusal to cover this issue has created a lot of ignorance.

    And the lack of answers to basic questions people have about East Bay Tribal Culture has created even more confusion.

    But organizations, like Sogorea Te Land Trust, and the former Confederated Villages of the Lisjan, INC are basically using the ignorance of the general public to divert attention and funds away from the legitimate struggles for Land Back and Federal Re-Recognition of the true descendants of enslaved “Mission Indians” of the San Francisco Bay Area: the Muwekma Ohlone Tribe of the San Francisco Bay Area.

    Underneath all of this was the pallor of Corrina Gould’s prior conviction for fraud,

    which I found referenced in a civil “Confession of Judgment”, during a summary search of the Alameda County Superior Court Records. The Criminal Case File itself was destroyed, but the Alameda County Superior Court Criminal Records still had something indexed, which included information about Corrina Gould’s conviction, offense, et cetera.

    I could make this really long. And try to explain to you in excruciating detail, “Why you shouldn’t give money to someone who’s been convicted of fraud.“

    I could tell you about Bernie Madoff, Rachel Dolezal, or Yolanda Saldivar…..

    But, honestly, if you got this far down, and you still need another reason to pay attention to the red flags surrounding Corrina Gould….

    I’ve got some great beans I really think you’d be interested in!!!

    Save shellmounds, not parking lots.

    Links:

    Docs:

  • The Side Effects of Institutional Gatekeeping of Tribal Knowledge & Native American Sacred Sites and Cultural Assets

    From the beginning of my life, I never had the opportunity to learn about my culture, or where I was from. For the first 12 years of my life, I never even saw another Paiute person.

    This was because I was adopted at birth. I knew that I was Native American. That I should be on a reservation somewhere in Central California. But, instead, I found myself in Alameda; trying to navigate the expectations and life plans set by my new, white, parents.

    This kind of estrangement is common.

    It comes in many different forms, for many different reasons. Boarding schools are pointed to, most often. But cultural estrangement started in California with the Mission System. It continued on through Mexican Occupation, when the missions were secularized, and “Spanish” land was granted to Mexican citizens, and select Indigenous People, who were associated with the Missions as ranchers and herders, or were deeded land in some other way. This was actually the first Native American “buy-in” that occurred in California.

    When the American government came in, their imperative was to destroy or pacify people who they viewed as “savage”, and sub-human. Giving land to these people who Americans found so hard to wipe off the face of the planet was unheard of. All land, property, and wealth held by the First Californians were immediately seized, destroyed, or transferred to white interlopers.

    Some Native Americans went into hiding. Claimed to be Spanish. (They already spoke Spanish.) …Leaned into their baptismal names.

    This was the second estrangement.

    American Occupation came with a number of different attempts to destroy, pacify, and ultimately assimilate and “breed out the savage”. Each of these attempts divided (and sub-divided) tribal groups; moved us farther and farther away from our homelands, each other, and purposely tried to destroy everything linking us to the old ways. This was a sophisticated attempt at genocide, and population control; and people need to stop minimizing effects of this recent history on Indigenous People in America, today.

    Native American People have been forced to live as Prisoners of War since the 17th Century. For more than three centuries, Indian Children and Infants were taken from their families, and placed into Missions, Orphanages, Boarding Schools, and worse. For most of the 19th and 20th centuries, it was legal for White Women to take Indian Children away from their families, and keep them as “wards”. [Like in the series “Them”.]

    So it’s not uncommon for a Native American Person to be so estranged from their family and culture. To have such a conflicted self-image of what it means to be Native American, and what Native American really is. For Spanglish to be spoken on the rez out here, in California. For former “Mission Indians” to be so heavily involved in the Catholic Church, and the veneration of the Missions.

    But what if a Native American Descendant from California doesn’t want to go to the Catholic or Mormon church to find out about their own people?

    What if they’re tired of listening to a narrative from white people’s perspective? From the Eastern U.S. perspective of tribes like Dine, Lakota, Sioux? From the perspective of people who view Native America as a homogeneous group?

    Where does someone go to find the stories of their specific tribe? The songs of the place they come from? Pictures of their ancestors? The history of their reservation? Where their ancestors lived before that?

    Where do you go when your only sources are generic, pan-Indian narratives, and single-page, one-sentence mentions of your tribe?

    I decided to search historic newspapers, museums, government, and institutional records.

    Historic Newspapers are hard to locate. And even harder to read for free. Many of these newspapers were taken out of circulation, and stored on microfilm. Even more are locked behind Ancestry.com (and affiliate) pay gates, specifically. It is interesting to note that “Ancestry” is based in Salt Lake City, Utah, though.

    Museums store items by the Date Received; not by Keyword, or Subject–which shows that Museums have historically been about accounting and fundraising more than they were about collecting items which they intend to reference, much less curate. This makes the situation even more problematic, because researchers are expected to do the work of tracking something down, and often times creating a new library information system in the process. [Basically, re-cataloging every single object to find the two or three that were actually being sought after.]

    The amount of free labor some museums get on the backs of unpaid researchers is very disproportionate to the amount of useful information researchers actually find when laboring for said museums.

    Government Records only had to be stored for a certain period of time. Certainly, anything more than 100 years old was more likely to be destroyed, than it was preserved. Much of the City of Alameda records were converted to microfilm; combined with transcriptions of the Official Alameda Newspaper of Record, then simply labeled “Historic Rolls”.

    Much of these rolls contained little to no useful information, and was simply a transcribed duplicate of several newspaper reels, which were also available. Still, missing records stymied my search. It almost seemed as if things were intentionally removed from the City of Alameda Historical Record between 1910, and 1960.

    Other cities which were consulted, like Pleasanton, San Leandro, and Hayward, do not have historic newspapers from before the early 1900’s. These inquiries were usually passed on to local museums. Then on to local genealogical and historic societies–where the inquiry usually died. This is to say that there are no contrasting reports available from other historical newspapers (yet.)

    Governmental Chain of Custody

    Furthermore, because of the changeover from Spanish, to Mexican, to American hands: the chain of custody of important documents was broken each time the land changed hands. The U.S. Government was not interested in keeping prior records[; which also explains the fundamental lack of understanding of tribal cultures American anthropologists still experience to this day.]

    This is why the “California Land Grants” case happened, in 1851. Because rich Mexicans (and Spanish ex-pats) were getting jilted out of their land they had old titles to, by white people, who claimed their American land deed superseded any other. (I mean, this is consistent with the U.S. policy of west-ward expansion during the late 1800’s, to test Mexico’s control over ‘The West’, and eventually gain control of California–among other territories.)

    Mission/Spanish/Mexican records are still somewhat of a mystery and records were basically abandoned “as the vine withered”.

    This is because many of the missions and forts Spain installed in California were actually remote forward operating bases.

    Paperwork flowed back through California, to Mexico, and over the Atlantic Ocean, to Spain–when everything was working as planned. This organization was already broken down by “Corporate Office”, “Regional Managers”, “District Managers”, “Store Managers”, “Shift Managers”, and Baristas.

    So, when the Spanish were sent back to Spain, those documents stayed here, were hastily mailed out, or were destroyed.

    When the Missions were secularized, those documents were abandoned, taken by cardinals (or whoever), or destroyed.

    Anything that wasn’t specifically removed and preserved was probably destroyed in the [totally righteous] fires that destroyed many of the the San Francisco Bay Area Catholic Missions the first time.

    So, when it comes time to track down the records of these organizations; it’s necessary to chase them all the way back to the original departments and agencies which created them. This search almost always leads to institutions like the University of California, at Berkeley.

    Why? Because, it turns out, the University of Berkeley Phoebe A. Hearst Museum of Anthropology, and the U.C. Berkeley Library has the largest collection of relevant materials within 50 miles.

    Institutional Records and Academic Studies

    Academic Institutions, like The Smithsonian, and the University of California, made their names on robbing the graves of Native American and Indigenous People all around the world.

    Thousands upon thousands of bones, and cultural artifacts are in the custody of these institutions, waiting to be returned to their descendants, and laid to rest in the manner of each of their hundreds of individual tribes. More than half of the remains are “tribally unaffiliated”; and stay in limbo, because they have no living descendant to receive them, and no ancestral land to be laid to rest in.

    The “researchers” who did this physically separated people from their final resting places, mixed and miss-matched parts of other people’s bodies together, failed to properly label our ancestors, and now have what amounts to a “spare parts bin” of archaeological malfeasance.

    As much as Archaeologists and Anthropologists would like you to believe the opposite, these bones were found by systematically cutting open cemeteries, and removing rows of bodies under the guise of “legitimate scientific research”.

    They did this all the while wondering, “Where did these people disappear to?”

    Knowing full well that Indian Wars were raging nearby.

    Conflicts such as:

    Sioux Wars – 1854-1891 in the Great Plains
    Ute Wars – 1850-1923 in Utah
    Apache Wars – 1854-1924 in the South-West

    They wondered…

    Even with the knowledge that an Indian Reservation or Indian Town existed within 100 miles of any place mentioned in any anthropological or archaeological study/survey from 1860-1920.

    These “ethnologists”, anthropologists and archaeologists were living through the California Land Grant Cases.

    Anybody in the business of “antiquity” should well know the whereabouts and disposition of any of the Indigenous People whose graves, bones, and property they were “studying”, or auctioning off to private collectors.

    Especially when the battles were making front page news daily.

    There is no answer for this willful ignorance, and unethical exclusion of important facts and datum. The narrative of Native American History, as told by colonizers, is full of these types of falsities, and lies by omission. And things like this really call to question the accuracy, and reliability of any of these works.

    If you can even get access to them.

    Institutional Gatekeeping of Tribally Affiliated Knowledge/Artifacts

    Because Universities, Museums, and other Grave Robbers (“hunters of antiquities”, “tomb raiders”, etc.)–as well as Ethnologists, Linguists, and Archaeologists–stole bodies; sacred, ceremonial, and cultural artifacts; caused the damage and loss of cultural land and sites; and attributed Native American intellectual property to themselves, instead of to the Native American creators of said property;

    And,

    Because of the sustained and forceful objections to the theft and kidnapping of Native American Bodies and Culture by Native Americans, and The Public; as well as demands for the return of Native American Remains and Items & Artifacts:

    The Native American Graves Repatriation Act was enacted Federally, and by the State of California to protect the Graves, Remains, Cultural Sites, Artifacts, and Other Native American Objects within the State; as well as to create a framework for the repatriation of Native American remains in the possession of Universities and Institutions.

    The Native American Heritage Commission was created in California to directly administer these efforts. In 1982, the Commission was authorized to make a determination of “Most Likely Descendant” when Native American remains are found. Most Likely Descendants are people or tribal groups who have documented ties to the land where Native American Graves were disturbed, and Native American bodies have been found. The Native American Heritage Commission is charged with assisting Tribal Notification, and the process of Tribal Consultation by the Most Likely Descendants.

    The tribal consultation process only offers two ways to “mitigate” the damage to Native American Graves, Remains, Landmarks, Objects, and/or other Funerary Things:

    1. Re-bury the remains in a place where they will not be disturbed;
    2. Remove the remains, and return them to the Most Likely Descendant for proper burial.

    The process of notification goes something like this:

    1. Human remains found, notification to Coroner.
    2. Coroner determines remains are Native American, and therefore under the jurisdiction of the California Native American Heritage Commission (CalNAHC).
    3. CalNAHC provides a notification list to property owner. This list contains the contact information for Tribal Groups who are Most Likely Descendant(s) of the Native American body found.
    4. Tribal Group is notified and only has a certain amount of time to make a response as to how the Native American remains should be treated, or how a project can avoid disturbing cultural resources.

    If the Tribe does not respond within 30 days of notice, the developer or property owner will be able to continue work, unencumbered by the Native American Graves Protection Repatriation Act. And, in the case of housing development, the building process will be allowed to be streamlined, via AB 831, an act relating to housing, and declaring the urgency thereof.

    But, if the Most Likely Descendant and Property Owner are not able to reach a compromise….

    Say the MLD wants absolutely no more development of the land; and the property owner (CalTrans, Ruegg & Ellsworth, San Rafael Rock Quarry, etc.) is unable to reach a compromise, the desecration will be allowed to continue if the developer simply alleges they tried their best. The construction just won’t be “streamlined”, and will have to go through the normal Environmental Assessment procedure; and will likely still result in the destruction or desecration of Tribal Cultural Resources.

    The aforementioned refers to situations where Native American Graves and/or Remains (funerary objects, etc.) have been found.

    CalNAHC also plays a role when Public Entities, like Caltrans, Amtrak, Los Angeles Public Works, East Bay Municipal Utility District, East Bay Recreation and Parks Department, the City of Menlo Park, etc., want to develop anything on what’s considered “public land” or subsidized by public funds.

    We’re talking: Public Works Projects, Improvement Projects…. Things which translate into freeway on or off-ramps, giant rain water caches underneath Glen Cove Park (in Vallejo, California), water pumps in Alameda, Treasure Island, San Francisco… BART stations, Water Treatment Plants… And more.

    All of these places around us started as project proposals.

    And each proposal needs to comply with local, state, and federal law. Each facility, site, or subject property–after being built–needs to operate in compliance with local state, and federal law.

    Namely: CEQA. The California Environmental Quality Act.

    CEQA was one of the first set of laws that recognized Native American Graves, Objects, etc., as being valuable, and worth saving.

    Because of CEQA, when these proposed public works projects, projects on public land, or projects using public money, are submitted, they are also required to perform an Environmental Impact Assessment (EIA).

    You’ve probably seen the Public Notice of Hearing(s) that are posted on the front of buildings, or on the fences outside of where buildings once stood.

    These are Required Notices to The Public. You. These hearings decide the very fate of the sacred places which have, up to this point, become Shopping Malls, and Subdivisions with Waterside Parks.

    These Notices tell you when a Water Treatment Plant, Waste Management Facility, Shooting Range, or Quarrying Operation has an upcoming Permit Hearing.

    In fact, multi-year operations, like the San Rafael Rock Quarry, are required to resubmit an Environmental Impact Report periodically, and submit to a public hearing (to the County Board of Supervisors, in this case), to keep their permits, and continue operating.

    These EIA’s are often very long (more than 40 pages,) and contain a multitude of very technical information regarding the current state of the land intended to be “used”, and the speculative impact of the operations intended upon said land (e.g. pollution, destruction of natural habitat, etc.) The specifics change with every project. However, the demands of the Environmental Impact Assessment remain constant.

    Recently, the passage of Assembly Bill 52 (Chapter 532, Statutes 2014) codified the inclusion of a single question regarding “Tribal Cultural Resources”:

    Would the project cause a substantial adverse change in the significance of a tribal cultural resource, defined in Public Resources Code section 21074 as either a site, feature, place, cultural landscape that is geographically defined in terms of the size and scope of the landscape, sacred place, or object with cultural value to a California Native American tribe, and that is:

    a) Listed or eligible for listing in the California Register of Historical Resources, or in a local register of historical resources as defined in Public Resources Code section 5020.1(k), or

    b) A resource determined by the lead agency, in its discretion and supported by substantial evidence, to be significant pursuant to criteria set forth in subdivision (c) of Public Resources Code Section 5024.1. In applying the criteria set forth in subdivision (c) of Public Resources Code Section 5024.1, the lead agency shall consider the significance of the resource to a California Native American tribe.”

    Because of this, the California Native American Heritage Commission is charged with yet another duty: maintaining a Tribal Contact List for CEQA Purposes, per AB 52 (CA PRC §21080.3.1…); and when Cities and Municipalities create their General Plan [among other things], per SB 18 (CA GOV §65352.3).

    The California Native American Graves Protection Repatriation Act, and the authoritative statutes empowering the California Native American Heritage Commission, specifically state the importance of the “confidentiality of information regarding specific identity, location, character, and use of those [Native American] places, features, and objects.”

    In the courts, this has often played out as the misreading of statute from “confidential” to “secret”. However, statutes surrounding the confidentiality of Native American (Tribal) Cultural Resources simply state that NAHC is “not required” to disclose certain records, or information specifically enumerated in the California Government, and Health & Safety Codes.

    The statutory scheme, as it stands:

    requires Tribal Cultural Assets to be listed (in a confidential appendix) in Environmental Impact Assessments. The specific information regarding the Tribal Cultural Resource is hidden. But general, non-confidential information regarding the Existence Of A Tribal Cultural Resource that could be significantly effected by a proposed project should be published and made available to the general public. [PRC §21082.3(f)]

    These public sections of the Proposed Environment Impact Report, or Proposed Negative Impact (“Declaration”), which mentions “Tribal Cultural Resources”, will be small. Maybe the heading won’t even catch your eye. And the “general information” presented on the document will minimize the existence of Tribal Cultural Resources, even though the report is supposed to clarify how significantly the Tribal Cultural Resource will be affected.

    In fact, the EIR, or Negative Impact Declaration, is supposed to tell you how damage to Tribal Cultural Resources could have been mitigated, or the circumstances behind why the destruction of Tribal Cultural Resources was “unavoidable”. It should say whether or not Tribal Consultation (or “Scoping Activities”) were conducted or concluded, or if an agreement was reached with the direct Lineal, or Most Likely Descendants of the Tribal Cultural Resource.

    The EIR, or Negative Impact Declaration should make it clear whether or not the tribe even responded to invitations for consultation. That information should be in bold. But it’s not. And, who actually knows how to read an Environmental Impact Report?

    At some point, we have to realize that our ignorance is being taken advantage of every day.

    The fact that we are distracted every single waking second is an advantage that is being leveraged against us in the long wars of attrition against corporations and governments who want nothing more than to exploit our land, and tear the bodies of our ancestors out of the ground to build condos that cost $1.5-2M, each.

    This is why property owners refuse to register Native American Historical Sites. Because this land is worth more money than many of the people who live on it will see in our entire lives. This land is worth more than us. And erasing us, or creating a statutory scheme that makes it easy to disregard Native American objections to the desecration and theft of our land, also makes money for themselves while they do it.

    This is a Billion dollar industry that Native American “Consultants” are sucking the dew off of in only the most parasitic, “bottom-feeder” kind of way. The disrespect to the bodies of our elders. Our great grandparents…. It’s all just for the zero’s.

    No matter how the statute is written. No matter how much commitment legislators and politicians can claim to have, the easy-out that Developers and Governmental Agencies has hinges upon the responsibility of a Tribal Organization to respond to these “invitations” for tribal “scoping” and “consultation”.

    The statute presupposes that Government Agencies and Developers are law-abiding. But, when it comes to the required “consultation” with Native American Tribes, Lineal, or Most Likely Descendants… all of the exceptions hinge upon the “nonparticipation” of Native Americans.

    (d) In addition to other provisions of this division, the lead agency may certify an environmental impact report or adopt a mitigated negative declaration for a project with a significant impact on an identified tribal cultural resource only if one of the following occurs:

    (1) The consultation process between the California Native American tribe and the lead agency has occurred as provided in Sections 21080.3.1 and 21080.3.2 and concluded [in an agreement with Tribal Consultants.]

    (2) The California Native American tribe has requested consultation pursuant to Section 21080.3.1 and has failed to provide comments to the lead agency, or otherwise failed to engage, in the consultation process.

    (3) The lead agency has complied with subdivision (d) of Section 21080.3.1 and the California Native American tribe has failed to request consultation within 30 days.

    Assembly Bill 52

    According to Assembly Bill 831, housing projects meeting the above criteria would still be “streamlined”, removing most of the public response and permit hurdles necessary for quick development.

    The problem is that Native American Graves, Cemeteries, Cultural Sites, and Sacred Lands are still being given the green-light for demolition.

    They are being rubber-stamped for desecration by a function of law that simply added Notification, and “Due Process” instead of actual Justice, and Accountability.

    There must be a way to advocate for Native American Tribal Cultural Resources, like Graves, Cemeteries, and Sacred Places, when Lead Agencies and Private Developers receive no response through the Tribal Contact List.

    Either the Native American Heritage Commission must step up for all of these places, or they need to devise an apparatus that will allow true conservation work (the very basis of NAHC’s Mission) to take place without them.

    Stay tuned for more.

  • What Does “Save Shellmounds, Not Parking Lots” Even Mean?

    It’s not just a salty catch-phrase. It’s a plea for reason, and a plan to move forward in realizing the protection and return of sacred Native American sites in the San Francisco Bay Area.

    The only way to protect sacred sites, like Shellmounds, and Petroglyphs, is by actively protecting them.

    This means:

    • Recognizing the difference between corporations who claim to be tribal governments, and actual Tribal Governments.
    • Empowering Tribal Law Enforcement with the Authority to Arrest and Prosecute Non-Indians Within Their Sovereign Borders
    • Adding Sacred Sites not protected by Tribal Law Enforcement to the “Beat” of the Law Enforcement branches of the Bureau of Land Management, USDA Dept. of Forestry, Cal. Dept. of Fish and Wildlife, etc.
    • Utilizing modern surveillance technology to serve as witness to crimes like vandalism, theft, and dumping.

    By concealing these heritage sites, we begin to make them taboo. They become places we don’t go to anymore. Places that we could lose our connection to, ironically, because we wanted to protect them.

    (more…)

  • Milliken 2009, “A Time of Little Choice”, Has Just Been Liberated

    Anthropology, Archaeology, and Ethnology have always been competitive fields. In the East Bay, Native American Graves Consulting is a booming, and exclusive business.

    And, the documented existence of the Ohlone people, who have occupied the East Bay continuously, for thousands of years, hinges upon the information locked away behind paygates; only being referenced by Developers, and City Attorneys.

    The exclusivity of this information has been exploited for money. And used to bolster false claims of sovereignty.

    • Cover
    • Page 28
    • Page 180
    • Page 252
    • Page 279
    But, let me be clear:
    The only reason you have this information is because you robbed our ancestors’ graves.

    On a very basic level–without being reductive–these academic papers; all of the information; tangible and non-tangible things that have been developed, derived, or created from the desecration of our ancestors….

    All of that still belongs to us.

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

    Randal Milliken, 2009

    Milliken 2009 A Time of Little ChoiceDownload

  • Independent Alameda Native History Project Develops First 3D Shellmound Model

    Local Native American-led Research Project Aims to Educate Public, Advocate for Shellmounds

    Click here to skip the article and download the Alameda Native History Project Shellmound Model, made by Gabriel Duncan.

    For the first time ever, an entirely independent research project, led by a Native American descendant, has produced a tangible representation of pre-contact Native American Spirituality and Engineering.

    Shellmounds, up until now, have largely only been talked about as a theoretical object, which “used to exist.” And shellmounds have been used as a tool to gain funding, and political influence.

    As a descendant of California Native Americans, adopted out of my tribe at birth, raised by white people, and growing up in a place like Alameda–which is a “good ole boy” town, and known for it’s white racist, residents, and it’s over-policing of people of color….

    As all of that…

    I needed more than these pretty words and vagaries.

    More than a rock in the middle of Lincoln Park, in Alameda, Commemorating the Ohlone Shellmound the City of Alameda dug up and used to pave Bay Farm Road.

    When public figures speak about shellmounds, they are referred to in terms of what shellmounds symbolize.

    We’re given a rosy, idealized, wash of what life was like in the San Francisco Bay Area before the Spaniards and “White People” came.

    It’s very light on details, but gives us just enough to sort of “dream” of what life was like.

    This is all well and good if you’re not that interested.

    If all you wanted was a simple answer to the question of,

    “What happened to those shellmounds in Emeryville and Alameda?“
    “Where was the shellmound in West Berkeley?“

    But some people want to know what it looked like, really. In the sense of being able to know where things were. Being able to see what kind of plants were growing at that time (some plants and animals have gone extinct in the intervening 300 or so years.)

    Some people would like to see the same attention devoted to Native American History, Research, Preservation, Conservation, and Education that has been devoted to:
    Bodie State Historic Park
    Bodie, California
    • Old Mining Towns
    • Victorian Houses
    • Military Forts and Installations
    • Warships
    • Mount Rushmore
    • Stone Mountain
    • Arlington National Cemetery
    • Foreign Archeology & Anthropology

    We’re entering an era of what could be considered “Salvage Archiving“, or something of the sort.

    Where an impetus should be placed on saving those withered, orphaned pages, plastered to the back of shelves, and in the dark grimy corners of filing cabinets. Getting those pages archived, digitally. Creating new renditions of old data and information, in modern formats. In high-fidelity.

    Why? Because they’re primary sources.

    The last scribbled field notes, and crumpled photographs that are almost lost to history; but which carry the little bits and pieces glossed over by researchers who were never looking for more than statistical data, or a PhD. Or who just hunted for the citation, without bothering to read and comprehend the rest.

    These bits of real world meta- and scrape-data…

    We need our histories, language, and secrets, to help us re-imagine what a De-Colonized Future really looks like. To help us repatriate the ancestors being returned to us from these museums and universities. And we need land back, so we can have a place to bury our ancestors, and let them rest in peace.

    Native American History and Culture was taken away from the First Californians.

    It was cataloged and scattered around the world, to different museums, universities, and private collections. Everything from our oral histories to our ancestors’ bodies are in pieces.

    This is our inheritance.
    Our family property.

    It should not have to take feats of academic, and legal, scholarship to gain access to our own language, history, and the physical bodies of our ancestors.

    But not everybody knows they’re family…

    There was a time in America where white-passing Hispanic people claimed to be White, and light-skinned Native Americans pretended to be Mexican.

    This was because Native Americans who were caught in public, off the reservation, could be subject to arrest–where a white man could “buy an Indian” as a slave–forced on to a nearby reservation, or just killed on the spot.

    Indian Census Roll

    Mexicans and Spaniards were allowed agency, and relative freedom, when compared to the possibility of being criminalized and sold into slavery, or killed.

    So that’s why many Native Americans declared Mexican ancestry, and took Spanish last names, or married into those families: to hide from the terror and racism Native Americans were subjected to by the American Government.

    It wasn’t until recently that people started talking about their abuelitas,

    “I think mentioning something that they were really some part American Indian, or Native American?”

    These people, with surprise ancestry, or “hidden heritage” cannot be discounted. They have been completely oblivious to their own ties to this land, and these shellmounds.

    But, an awakening is happening, the veil of [necessary?] secrecy is finally being lifted.

    This begs to question the fairness of gate-keeping.

    Tuibun Village Reproduction
    Coyote Hills Regional Park
    Fremont, California
    • Shouldn’t the living descendants of these ancestors be given the opportunity to visit, experience, and learn about all of these things?
    • Is it really the role of anyone to deny them their birth rite, or the ability to at least find some solace or peace within themselves; because here is a place where they can pilgrimage to learn about themselves?
    • How can we really expect to know what “rematriation” or “land back” looks like, if we don’t even know what Native Land looks like (outside of vast pictures of forests, and dingy shots of dust-swept reservations?)

    How can we teach ourselves, and each other about what Native Land really is, without being able to visit it, or even talk about what they look like?

    Examples like the diorama of the Tuibun (Ohlone) Village at Coyote Hills Regional Park, in Fremont, California, are invaluable to helping one imagine, envision or just “picture what it was like.”

    There is more than one type of “estranged”, or,
    “dis-enfranchised” Native American….

    Strange word, “dis-enfranchised”.

    There are Native Americans who were adopted, who grew up outside of their communities.

    People who never chose to be separated from their people, and Tribe. People who were never given the opportunity to be reunited. Sometimes forever.

    As a descendant of California Native Americans, adopted out of my tribe at birth, raised by white people, and growing up in a place like Alameda–which is a “good ole boy” town, and known for it’s white racist, residents, and it’s over-policing of people of color….

    As all of that…

    I needed more than these pretty words and vagaries.

    More than a rock in the middle of Lincoln Park, in Alameda, Commemorating the Ohlone Shellmound the City of Alameda dug up and used to pave Bay Farm Road.

    The symbolism of shellmounds is tied to colonization, and landback, and rematriatrion, and gardens.

    But this only uses shellmounds as a strawman, an existential fallacy. Because the argument is only ever over places where shellmounds have been destroyed.

    But what about the other shellmounds?

    Shellmounds still exist in the San Francisco Bay Area

    Every article says the San Francisco Bay Area had at least 425 Shellmounds. But these rely on the recitation of the same, stale facts. The main narrative, and recurring implication, is that, all the shellmounds have been destroyed, and there’s nothing left but three locations in the San Francisco Bay Area:

    • Emery Bay outdoor mall, in Emeryvile, California;
    • Glen Cove, in Vallejo, California; and,
    • Spenger’s Parking Lot, in Berkeley, California….

    Because the mission of the Alameda Native History Project was to discover what happened to the Alameda Shellmounds; and that, of course lead to researching other Shellmound locations, I learned: of these three locations, only the shellmound in Emeryville is the correct location.

    Alameda Native History Project map showing true location and observed (approximate) dimensions of West Berkeley Shellmound.

    Upon closer inspection both Glen Cove and West Berkley Shellmounds exist, or existed about 100 feet away from the locations Corrine Gould has alleged, on average. Which wouldn’t be such a big deal if there weren’t huge protests and millions of dollars spent in legal battles over protecting a thing that wasn’t even there. It’s not even a masked-man fallacy. But it’s close. (Especially in West Berkeley.)

    This brought about frank questions like, How come Corrine Gould is only interested in Shellmounds that are already destroyed? How come her groups aren’t interested in protecting other shellmounds, like the four at San Rafael Rock Quarry? (She went out to Miwok Territory, despite the fact she’s Ohlone and occupied Glen Cove Park, without the permission or endorsement of the real tribes who’s territory Vallejo falls in.)

    Is it just easier to advocate for seizing parking lots? An open space can fit hundreds of protestors, and garner much more attention, when it’s in the middle of a city. Places like outdoor malls, and the center of a shopping district are perfect for garnering public attention. Maybe that’s why more remote mounds in places like Contra Costa and Marin county haven’t been advocated for?

    Regardless of the new questions the research has uncovered, the Alameda Native History Project has a self-proclaimed mission to educate the public about shellmounds, and provide detailed, actionable information for their preservation, and protection.

    As such, this project will continue to produce and release educational and research materials; to bring attention to all San Francisco Bay Area Shellmounds, and advocate for their protection.

    But it’s hard to do that when the leading voice is trying to limit, or stifle the discussion about Shellmounds, to the point of providing incorrect information about their locations.

    So let’s start with this:

    What is a shellmound?

    A lot of people wanted to know, “What is a shellmound? What does a shellmound look like? How big were the shell mounds?”

    And, while one could spend time curating schematics, maps, and historical images there are truths which reveal themselves.

    Basic traits of a shellmound….

    1. Shellmounds range anywhere from about 3 to 70 feet tall.
    2. Shellmounds have a diameter of about 10 to 300 feet.
    3. Shellmounds have a distinctive domed shape,
      usually with a pavillion, and a ramp or walk-way down one side.
    4. Each shellmound accounts for hundreds to thousands of Native Americans.
      Around 2,000 people were buried in the Emeryville Shellmound.
    5. Shellmounds are not trash heaps.
    6. Shellmounds are burial grounds.
    7. Shellmounds are sacred burial structures, built by the first occupants of the San Francisco Bay Area.
    8. Over 425 shellmounds existed in the San Francisco Bay Area.
    9. Only a few dozen shellmounds still remain, intact, and undisturbed.

    ANHP Shellmound Model
    Featured in Augmented-Reality

    Available Shellmound Models

    This video has loud background noise.

    There are two Shellmound Models available. They are version 2.5, and 2.6, respectfully.

    Version 2.6 is in .REAL format, which is used with Adobe Aero, a mobile-based Augmented Reality platform.

    Version 2.5 is in USDZ format. Universal Scene Description is used by Pixar (among other companies); and is now a native 3D Object Format for both iOS and Android 3D Object Viewer.

    These shellmound models were created for educational, and research purposes. Commercial use of this model is strictly prohibited. When featuring this model, please include the following citation:

    “Shellmound Model created by Gabriel Duncan.”

    Shellmound Model v.2.5(download)
    Android / iOS (.usdz)
    Shellmound Model v.2.6(download)
    Adobe Aero (.real) (in-app)
    Info about Adobe Aero “Adobe Aero Get Started” on the Adobe website.

    Let us know how you use the Shellmound Model!

    Tag your AR experience on Instagram using @AlamedaNativeHistoryProject!

    Send us a note, share your stories via collab@alamedanativehistoryproject.com!

  • Coast Miwok and Southern Pomo Map

    After studying maps, and reading literally thousands–maybe tens of thousands–of pages about the First Peoples of the San Francisco Bay Area; I’ve learned a lot.

    It took a while to read works from the beginning (1800’s), up to the latest, including Randall Milliken’s work; which goes beyond the 2009, “A Time of Little Choice”.

    He also did work on the Graton Rancheria; and the Confederated Coastal Miwok and Southern Pomo tribes.

    But I found Milliken’s “Ethnohistory and Ethnography of the Coast Miwok and Their Neighbors, 1783-1840” on Marin Miwok‘s website. That document has a map of “Coast Miwok and Pomo Communities withing the Zone of Franciscan Mission Disruption, their Probable Locations and Possible Boundaries”. Very handy. I immediately printed it out and used it to figure out where Indian Beach is in all of this.