Podcasts about california indians

More than 400 celebrate historic Native American monument in Capitol Park honoring tribeson whose land the state Capitol now standsState marks Native American Heritage Month by unveiling 10thtribute in the park commemorating California heroes & protectors SACRAMENTO—On a cool, breezy Sacramento morning, more than 400 tribal members, dignitaries and students gathered to unveil the first-ever Capitol monument acknowledging tribes residing in California and their millennia-long, resilient presence on land now known as California.The historic tribute specifically recognizes the Sacramento region tribes of Wilton Rancheria, Ione Band of Miwok Indians, Chicken Ranch Rancheria of Me-Wuk Indians, Tuolumne Band of Me-Wuk Indians, Buena Vista Rancheria of Me-Wuk Indians, and Shingle Springs Band of Miwok Indians.The new monument is the tenth addition to a park memorializing California's firefighters, veterans, and public safety officers. It is the first addition to the park since 2009, when the statue of Thomas Starr King was brought to California from Boston. King was a Civil War-era minister, orator, and abolitionist. The park was envisioned in 1863 as a place to reflect and celebrate the state's history and natural beauty, according to the Capitol Park website. Assemblymember James C. Ramos—first California Native American elected to the Legislature since statehood in 1850—authored AB 338 in 2021, which authorized the monument.Ramos said, “This monument—now a centerpiece of Capitol Park—adds a new and long overdue chapter to California's relationship with its tribes. As a state, we are beginning to tell our history from a broader, more complete, and accurate perspective by including the voice of California Native Americans.” He added, “As Native Americans, we have been invisible, romanticized, minimized, or disparaged for centuries. That is not easily or quickly undone. But today I am proud to be Native American and proud to be a Californian.”The Miwok skirt dancer portrayed in the monument is modeled after William J. Franklin Sr., the late respected Miwok leader and cultural dancer. Franklin played a critical role in preserving Miwok dances and traditions, and helped build three Northern California roundhouses, dedicated spaces for Native American ceremonies, songs, dances, and gatherings. Sacramento sculptor Ronnie Frostad designed the project.“Mr. Franklin was a teacher of Native culture and he understood that our stories, songs, and culture need to be shared and taught to new generations,” Ramos said. “He would have been pleased to see so many students here, of all ages—and particularly proud to see students from a school recently named Miwok.” Until June, Miwok Middle School was named after John Sutter, who enslaved Native people during California's Gold Rush period.Wilton Rancheria Chairman Jesus Tarango stated, “Today's unveiling signifies the start of a new era at the California State Capitol. One where we stop uplifting a false narrative and start honoring the original stewards of this land by telling a true and accurate portrayal of California's journey to statehood. “Every tribe across the state has their own Bill Franklin, a leader who fought to keep our cultures and traditions alive during a time where it was dangerous to do so. This monument serves to thank and honor each one of them.“It also celebrates the power California Tribes have when we work together to achieve a common goal. I would like to thank my fellow Tribal Leaders and Assemblymember Ramos for their collaboration throughout this legislative process.”Sara Dutschke, chairperson of the Ione Band of Miwok Indians, applauded the joint tribal effort. “AB 338 [the law authorizing the statue] paved the way for real collaboration and partnership among many of the Miwok tribes of the Sacramento region,” Dutschke said. “Working together, we have achieved an amazing accomplishment: Installation of the very first monument on State Capitol grounds that honors California's First People. This sort of recognition for our people is long overdue and represents an important step toward telling the true history of California.”Lloyd Mathiesen, chairman of the Chicken Ranch Rancheria, stated,“We are so excited for this day—for this day and this statue to forever be a reminder of where we came from and that if we stand together, we can accomplish anything.”Buena Vista Rancheria of Me-Wuk Indians Chairwoman Rhonda Pope said, ”AB338 is a step toward healing for the hundreds of thousands of our ancestors who lost their lives due to the genocide of the missions led by Junipero Serra.”Dignitaries attending the event included state Treasurer Fiona Ma, local school board members and other elected officials, regional tribal leaders, and more than 300 students from area schools. AB 338 (Ramos, 2021) History1965: Governor Pat Brown signs AB 1124 into law, paving the way for a Father Junipero Serra monument and its maintenance by the state for 50 years. 1967: The Father Junipero Serra monument erected.July 4, 2020: Protestors topple Father Junipero Serra monument in Capitol Park Jan. 28, 2021: AB 338 is introduced and paves the way for construction and maintenance of a monument honoring California Native American people of the Sacramento region on the grounds of the State Capitol.  Supporters of the measure include Barona Band of Mission Indians, California Tribal Business Alliance, Chicken Ranch Rancheria of Me-wuk Indians of California, California Nations Indian Gaming Association, San Manuel Band of Mission Indians, Santa Ynez Band of Chumash Indians, Tribal Alliance of Sovereign Indian Nations, and Yocha Dehe Wintun NationMay 27, 2021: California State Assembly approves AB 338 by a vote of 66-2 and moves to the State Senate.Aug. 24, 2021: Debate takes place on the Senate Floor. California State Senate approves AB 338 by a vote of 28-2 and heads to the governor's desk.Sept. 24, 2021: Governor Gavin Newsom signs AB 338 into law. Nov. 14, 2022: Groundbreaking for the California Native American Monument.Nov. 7, 2023: Unveiling and Dedication Ceremony for the California Native American Monument. About William J. Franklin Sr.: Miwok Elder and Inspiration for Capitol Park MonumentWilliam J. Franklin Sr. was a Miwok Indian leader and cultural preservationist whose efforts to preserve and promote the Miwok and other Native American cultures—most notably, the traditional dances—will be long remembered. He was born in Nashville, California, located in El Dorado County, on September 20, 1912, and crossed over on May 2, 2000.Mr. Franklin was proud of his Native American roots and championed fostering knowledge and respect of California Indians. This included successful lobbying to create a place where California Indians could practice their traditional heritage on historical lands which led to creation of Grinding Rock Park, also known as Grinding Rock-Chaw'se in Pine Grove, California. He also served as a consultant to the Department of Parks and Recreation and helped build three California roundhouses — dedicated space for ceremony, songs, dances and gatherings. In 1979, Governor Edmund G. Brown Jr. appointed Mr. Franklin to serve on the Native American Heritage Commission.Even as a young man, he was a farsighted advocate for his people, and petitioned the United States government for land on which the Ione could build homes without fear of being moved.In the 1940s, Mr. Franklin and others founded the Federated Indians of California to voice Native American concerns. About this same time, he also began researching Miwok ceremonial life by assembling regalia, interviewing elders, and collecting songs. Mr. Franklin had been a dancer since the age of 12 at the Jackson Valley roundhouse and refused to let Miwok traditions die. Mr. Franklin's many endeavors helped ensure traditional and historic practices continue and continue to inspire younger generations.At his passing, Mr. Franklin was survived by four sons, seven daughters, 38 grandchildren, 41 great-grandchildren, and 12 great-great-grandchildren. 

Amy is joined by Dr. Cutcha Risling Baldy to discuss her book We Are Dancing For You as well as the violent legacy of settler colonialism in California and how Indigenous women are reclaiming their traditions.Dr. Cutcha Risling Baldy is an Associate Professor and Department Chair of Native American Studies at Humboldt State University. Her research is focused on Indigenous feminisms, California Indians and decolonization. She received her Ph.D. in Native American Studies with a Designated Emphasis in Feminist Theory and Research from the University of California, Davis and her M.F.A. in Creative Writing & Literary Research from San Diego State University. She also has her B.A. in Psychology from Stanford University. She has published in the Ecological Processes Journal, the Wicazo Sa Review, and the Decolonization: Indigeneity, Education and Society journal. She has also published creative writing in the As/Us journal and News from Native California. She is also the author of a popular blog that explores issues of social justice, history and California Indian politics and culture.

Episode 3 continues and deepens our critique of academia's extractive and complex relationship with Native California by examining the history of one of California's most renowned and celebrated anthropologists, Alfred L. Kroeber. Kroeber helped establish the school of Anthropology at UC Berkeley, and, up until 2021, his name adorned UC Berkeley's Kroeber Hall. This episode examines Kroeber & his legacy, the life of a Native man known as Ishi, and the renaming of Kroeber hall, from the perspectives of Indigenous Californians.Speakers:Dr. Cutcha Risling-Baldy (Hupa, Yurok, Karuk)Dr. Brittani Orona (Hoopa Valley Tribe)Mark HylkemaDr. Samuel J. RedmanCindi Alvitre (Tongva, co-founder of the Ti'at Society)Alexii Sigona (Amah Mutsun Tribal Band)Dr. Vanessa Esquivido (Nor Rel Muk Wintu, also Hupa and Xicana)Additional reading:We are Dancing for You, by Cutcha Risling BaldyIshi's Brain: In Search of Americas Last "Wild" Indian, by Orin Starn“Alfred Kroeber's Handbook and Land Claims: Anthros, Agents, and Federal (Un)Acknowledgment in Native California,” by Nicholas BarronA Top UC Berkeley Professor Taught With Remains That May Include Dozens of Native Americans, ProPublica article, March 5th, 2023.Alfred Kroeber and his Relations with California Indians, by Dr. Nancy Scheper-Hughes, July 24, 2020.Grave robbing at UC Berkeley: A history of failed repatriation, Sage Alexander, December 5, 2020.L.A. Times Editorial: ​​The real way UC Berkeley can make up for disrespect toward Native Americans, January 31, 2021.Challenging Colonialism is produced by Daniel Stonebloom & Martin Rizzo-Martinez. All interviews by Martin, all audio engineering and editing by Daniel. All music by G. Gonzales.This podcast is produced with support from California State Parks Foundation.

Deborah Miranda is an award-winning poet, writer, professor, and an enrolled member of the Ohlone/Costanoan-Esselen Nation of the Greater Monterey Bay Area, with Santa Ynez Chumash ancestry. Miranda researched wax cylinder recordings made almost a century ago of some of the last speakers of indigenous languages in California, along with other primary source materials about the history of California Indians, for her award winning book, “Bad Indians: A Tribal Memoir.” It features drawings, poems, newspaper clippings, photos, and prose. Miranda talks with host Sasha Khokha about the book, which has just been released with new material for an updated 10th anniversary edition.

California Indians have survived some of the most extreme acts of genocide committed against Native Americans. Prior to the ongoing genocide under Spanish and American colonizations, California Indians were the most linguistically diverse and population dense First Peoples in the United States. We discuss this brutal history and survivance with Corrina Gould, Co-Founder and Co-Director of the Sogorea Te' Land Trust. She is from the Lisjan/Ohlone tribe of Northern California. We talk about the importance of addressing that historical trauma, which caused deep wounds that still affect Indigenous Peoples today.   For more information and transcript, visit: https://bioneers.org/california-genocide-and-resilience-with-corrina-gould/ Corrina Gould (Lisjan/Ohlone) is the chair and spokesperson for the Confederated Villages of Lisjan, as well as the Co-Director for The Sogorea Te' Land Trust, a women-led organization within the urban setting of her ancestral territory of the Bay Area that works to return Indigenous land to Indigenous people. Born and raised in her ancestral homeland, the territory of Huchiun, she is the mother of three and grandmother of four. Corrina has worked on preserving and protecting the sacred burial sites of her ancestors throughout the Bay Area for decades. This is an episode of Indigeneity Conversations, a podcast series that features deep and engaging conversations with Native culture bearers, scholars, movement leaders, and non-Native allies on the most important issues and solutions in Indian Country. Bringing Indigenous voices to global conversations. This episode's artwork features photography by Cara Romero, Co-Director of the Bioneers Indigeneity Program as well as an award winning contemporary fine art photographer. Mer Young creates the series artwork. Resources: California Indian Genocide and Resilience | 2017 Bioneers panel in which four California Indian leaders share the stories of kidnappings, mass murders, and slavery that took place under Spanish, Mexican and American colonizations — and how today's generation is dealing with the contemporary implications. Credits: Executive Producer: Kenny Ausubel Co-Hosts and Producers: Cara Romero and Alexis Bunten Senior Producer: Stephanie Welch Associate Producer and Program Engineer: Emily Harris Consulting Producer: Teo Grossman Studio Engineers: Brandon Pinard and Theo Badashi Tech Support: Tyson Russell

On this Indigenous People’s Day, yours truly uplifts the name of the Lucayan people of the Bahamas, as well as the California Indians, whose stories remain invisibilized by still-dominant narratives of the state’s “Gold Rush.” J.T.

On this Indigenous People’s Day, yours truly uplifts the name of the Lucayan people of the Bahamas, as well as the California Indians, whose stories remain invisibilized by still-dominant narratives of the state’s “Gold Rush.” J.T.

Dr. Cutcha Risling-Baldy offers us the opportunity to explore the revitalization of ceremony that marks the passage into adulthood. Dr. Risling-Baldy speaks about the importance of uplifting our young people and honoring the ancestral strength of our bodies. She unpacks toxic eurocentric ideologies and modes of colonization and reminds us of the sacred nature of menstruation, queer identity, and becoming.  Dr. Cutcha Risling Baldy (Hupa, Yurok and Karuk) (she/her) is an Associate Professor and Department Chair of Native American Studies at Humboldt State University. Her research is focused on Indigenous feminisms, California Indians, Environmental Justice, and Decolonization. Her book We Are Dancing For You: Native Feminisms and the Revitalization of Women's Coming-of-age Ceremonies was awarded "Best First Book in Native American and Indigenous Studies" at the 2019 Native American Indigenous Studies Association Conference.  She received her Ph.D. in Native American Studies with a Designated Emphasis in Feminist Theory and Research from the University of California, Davis and her M.F.A. in Creative Writing & Literary Research from San Diego State University. She also has her B.A. in Psychology from Stanford University. Dr. Risling Baldy is Hupa, Yurok and Karuk and an enrolled member of the Hoopa Valley Tribe in Northern California. In 2007, Dr. Risling Baldy co-founded the Native Women's Collective, a nonprofit organization that supports the continued revitalization of Native American arts and culture. She lives in Humboldt County with her husband, daughter, step-son, and a puppy named Buffy. Resources: Cutcha's BookRisling-Baldy, We Are Dancing for You: Native Feminisms and the Revitalization of Women's Coming-of-Age Ceremonies. University of Washington Press, 2018PublicationsRisling-Baldy, "mini-k'iwh'e:n (For That Purpose—I Consider Things) (Re)writing and (Re)righting Indigenous Menstrual Practices to Intervene on Contemporary Menstrual Discourse and the Politics of Taboo" ​Cultural Studies↔ Critical Methodologies (2016): 1532708616638695.Miranda, The Extermination of the Joyas: Gendercide in Spanish California GLQ: A Journal of Lesbian and Gay Studies, Duke University PressVolume 16, Number 1-2, 2010Buckley & Gottlieb, Blood Magic: The Power of Menstruation, ​​Cutcha's Blogwww.cutcharislingbaldy.com/blogSupport the Native Women's Collective:https://www.nativewomenscollective.org/   

#CaliforniaIndians #Africans #American #BlackAmericans Source - Indians Of California: https://www.google.com/books/edition/Indians_of_California/BaToHQtsraMC?hl=en&gbpv=0 Join us as we have a conversation about the work of James J. Rawls, as he describes, the complexion and features of the California Indians as the same as Africans. When the first Anglo-Americans visited California early in the nineteenth century, the future state was still a remote province of the Spanish empire. Early visitors, filled with a sense of American's Manifest Destiny, described the missionary priests and their Indian converts in terms of the Black Legend of Spanish abuse of native peoples. Later, when the Anglos settled in California and assumed the life-style of the Mexican rancheros, they viewed the Indians as a primitive laboring class, docile and exploitable. Finally, after 1849, the gold rush brought hundreds of thousands of new white immigrants, who treated the primitive "diggers" simply as threats to their own prosperity and security. Bounty hunters shot down adult Indians, and Indian children and young people were sold into slavery. (James Rawls) Make sure you join this conversation, like, share, and most importantly, comment! Thanks! RBCF! --- Send in a voice message: https://anchor.fm/realblackforum/message Support this podcast: https://anchor.fm/realblackforum/support

#BlackHistory #BlackIndians #Aboriginal #AfricanAmerican Source: https://www.google.com/books/edition/The_native_races_1882_86/oyjB-T3VDMUC?hl=en&gbpv=1 Email the podcast: rbcforum313@yahoo.com https://cash.app/$BlackConsciousness Join us today as we talk about the work of Hubert Bancroft as he provides the reader with the description of the California Indians. As the writer, Hubert Bancroft, provide these descriptions he began to point out the fact that the Indians that lived in Central and Southern California look much different from the Indians in Northern California. So, today on this podcast we explore those difference between the two. The Central California Indians are described as a group of people that had a skin complexion that was described as "nearly black." So, make sure you tap in to this high level conversation concerning "His-story." Thanks! #RBCF! --- Send in a voice message: https://anchor.fm/realblackforum/message Support this podcast: https://anchor.fm/realblackforum/support

In the United States, land ownership is dishonorable no matter how you frame it. For example, 60% of land in the U.S. is owned privately and 30% is owned by the federal government, comparatively tribal nations own about 2.5% of their land. Meanwhile, the Gates family recently became the largest owners of American farmland, owning a total of 260,000 acres of land across 19 states, with 242,000 acres being characterized as “farmland.” In today’s episode, we are joined by guest Dr. Cutcha Risling Baldy to explore what land ownership means across the United States, how to begin seeding the concept of land return in mainstream consciousness, and the grave injustices we perpetuate when we continue to draw upon Traditional Ecological Knowledge for climate mitigation and adaptation without working towards land rematration simultaneously. Dr. Cutcha Risling Baldy is an Associate Professor and Department Chair of Native American Studies at Humboldt State University. Her research focuses on California Indians, Indigenous feminisms, social & environmental justice, and decolonization. Dr. Risling Baldy is Hupa, Yurok, and Karuk and an enrolled member of the Hoopa Valley Tribe in Northern California. In 2007, she co-founded the Native Women's Collective, a nonprofit organization that supports the continued revitalization of Native American arts and culture. Music by Aisha Badru, Holy River, and Theresa Andersson. Visit our website at forthewild.world for the full episode description, references, and action points.

Remember, we welcome comments, questions and suggested topics at thewonderpodcastQs@gmail.com   S2E02 TRANSCRIPT:   ----more---- Mark: Welcome back to The Wonder: Science-based Paganism. I'm your host, Mark. Yucca: And I'm Yucca. And today we are going to be talking about holidays. What they are, how they fit into our human experience here in the world. A little bit about the Wheel of the Year as celebrated by pagan folk, many pagan folk, and then some tips on inventing your own holidays and some fun holidays that have already been invented that we want to make sure you're aware of. Yucca: So that's one of yours coming up. Mark: Yes. Yes. Slogg is coming up in January and we'll tell you all about it. So holidays much. That this is an important topic for pagans, because for many pagans much, if not all of their celebration of their religion is focused on those eight days around the course of the year. You know, some people like me and you have daily practices and other things that we do on a more frequent basis, but for an awful lot of pagans, I know it's really those eight holidays, the four solstices and equinoxes, and then the points in between the solstices and equinoxes to create eight equidistant spokes to a wheel around the course of the year Yucca: and some- it doesn't seem to be quite as common, have a, a lunar observance as well. Mark: Oh, you're right about that. I completely overlooked it. Yeah, you're right. Yeah. Yucca: But it, at least from what I have been exposed to, it seems like the, the solar wheel of the year is more, it seems to be more universal. Mark: And that's of course there are, you know, there are folks following Norse traditions and Greek traditions and Roman traditions and so forth, which are not in any way oriented that way. The wheel of the year was originally created as a Wiccan idea synthesizing folk traditions from throughout Europe and kind of pulling them all together into this system. But it works very well for nature-based pagans because it's rooted in reality and the reality of where the Sun is in relation to the Earth and what the axis of the earth is relative to the sun. And so over the course of the year, we go through these seasonal observations that have direct correlation in what's happening in the physical world, outside us. Yucca: Yeah. Well, let's, let's pause on the Wheel of the Year and talk about holidays first. Just holidays in general. Mark: We've just got a whole bunch of them Yucca: we have, right. And we're not talking about the holidays as is in the cluster of a bunch of things that often happen in December, but. Holidays as in moments set aside throughout the year that have special meaning and that have special behaviors around them. Mark: Yes. This is one of those things that is ubiquitous, so it must have some inherent human need. In every culture throughout the world, there are special days where you don't just do your routine of food gathering and processing and, you know, making shelter and doing all those various kinds of things. Instead, you suspend all that stuff and you do things that are often cultural, religious, freighted with symbolic meaning, right? And so so holidays become one of those interesting topics like laughter and music and dancing, where you have to ask yourself how and religion. Of course these things are universal. So what does it say about the human organism that we have these things and that we value them? Yeah. So what is a holiday then? Well, we've just described it as a day that you take when you do something cultural or religious, instead of doing instead of doing your ordinary routine, and that can even be true of holidays that are highly secular. I mean, 4th of July is it doesn't really have much in the way of a kind of deep metaphorical content to it, but there is the tradition of fireworks and there is the tradition of barbecues and there's tradition of football, all these things that people associate with that day and find very important. Right? Yeah. Yucca: And then there are points throughout the year, which ties back to the Wheel of the Year that many cultures have. Some celebration around and sometimes they have other meanings also added on with the birth of gods or particular saints that are being celebrated. But there are certain points where it seems like people are recognizing that there is something going on within our environment that is again, shared throughout well, the whole planet. Mark: And in some cases, some holidays are, are extremely specific only to certain people, for example, with a particular name. So you've got in, in the Roman Catholic church calendar, for example, they've got more saints than there are days in the year. So in some cultures you are, you have a sort of birthday like celebration on your saints day. That you were after. And until very recently in countries like Spain you were only allowed to name your children names that were on the list. Right? So everybody had a saints day as well as a birthday, and that was a time to celebrate. Right. So all of these are pieces of. Incorporating culture into the flow of daily life. Right. I mean, I can see particularly how effective it would be to do the St state thing, because. Somebody will be having a saints day every day. And it will continually remind you that you're Catholic and that you need to do the Catholic rituals and, you know, follow the dogma and all that kind of stuff. So that's very effective. Other holidays are much more universal, right. And. One of the things that I find very strange about American culture is that we have holidays that have virtually nothing associated with them other than not going to work. President's day, for example, I mean, I don't know about you, but I don't have deep and abiding rituals for president's day. Yucca: No, and frankly, I work on that day too. Mark: usually haven't because it's, the banks might not be the banks aren't open and Pantheon was usually over president's day weekend, but that's not happening anymore. So So anyway these holidays are a way for us to, sew our cultural and religious experience into our living. And that is something that is really worth looking at for people who are pagans and who are seeking to make sure that they've got everything represented in the calendar of the year that they want to see represented. And if they don't see it in one of those eight kind of guidepost holidays, well then maybe it's time to make up another day to celebrate and observe whatever it is that you think is important enough to deserve that. Yucca: That's right. Yeah, because we, we are choosing to curate our own experience and that's one of the things that we we get to do is say, this is, this is what I want and how do I make this work? How do I make this be part of my experience? Mark: Right. And as we've talked about before, don't worry if it's made up. Cause it's all just made up all of it. Yep. All of it. Every last bit of human culture is made up by somebody at some point, it's made up so you can make stuff up as well as anybody else. And it's just as valuable as what anybody else made up. So Yucca: go on. I was going to say, why don't we talk about the Wheel of the Year as the sort of standard. It's hard to say that there's a standard, but this sort of standard modern Neo pagan temperate approach. Okay. That's a pretty long list of descriptors Mark: A lot of adjectives. Yeah. I thought you were going to say template, but then you said temperate Yucca: template, temperate template. Mark: So yeah for one thing, the, the conventional descriptions of the Wheel of the Year holidays are rooted in the climate of great Britain. Because they were originally described by Gerald Gardner in his publications of the 1940s into the 1950s. And so the climate of that time and that place were kind of what set the standard for what any given holiday would stand for. But. I'm in the Americas. I know you are too Yucca and it's very silly for us, like where I am, for example, you know, the idea of the holiday at the beginning of February, being about the little shoots coming up through the snow and casting seed out on the snow for the birds that are beginning to return. And you know, the earliest, earliest, earliest, beginning of spring makes no sense to us at all because in terms of shoots coming up, that just happened when it started raining two weeks ago, all the green stuff is coming back up again. I've got a nice green grassy yard behind my house now. That was all just Brown and dead before, but. This is the time when the growth happens, because it's when the water comes Yucca: Well. And for us, it's the most cold bitter time of the, it is the true dead of winter for us. There's there's not a lot of new growth happening. It's. It's cold. Mark: Right? Right. Yeah. And then of course there are people that are, you know, truly in the tropics people in Hawaii, for example, I mean, it does actually snow on the big Island. Of course that has to do with elevation 13,000 feet, obviously. But it, but it's true that they still, they do get temperatures cold enough to actually have snow on the ground up at those high elevations. But you would not, you would not describe the beginning of February in, in Hilo as being the, the frozen winter. It just, it isn't. So yes, we, we have this overall model that comes out of Western Europe. And some people are just really firm about that. You know, these, these are the metaphors that were taught to us for all of these different holidays, and that's what we're going to follow. And, you know, it's very, you know, sort of rigorous and traditional. My approach is much more of a what they call an eclectic pig and approach, which is that I am using pagan, symbols and structures as adapted to fit my personal circumstances so that they actually make sense as a way of understanding my world and celebrating my life. And that means that for me, that holiday at the beginning of February is River Rain, which is the festival of water because it's pouring down rain. It has been for weeks and it will be for additional weeks. And that's the only time of year that that happens, but everything is green and lush and the creeks are full and the waterfalls in the state parks are all running and all that good kind of stuff. And so we celebrate water and all the wonderful things that water means to us. Yucca: And of course just well, quite a few hundred miles away, for me it's Second Winter. It's a very different holiday and we're going to come back in just a few weeks and really talk about what this holiday is for each of us. As we, as we go through the Wheel of the Year on the podcast, we, each time we come into a holiday, we talk about it. One of the Wheel of the Year holidays. Right. But I also very much have the same approach that the holidays, my understanding of them is based upon where I live, what's going on here in my ecosystems, in my climate, and also incorporating in some ideas, some themes that are universal themes. Decomposition. Everybody's got that. Yes. Wherever you are on earth, you've got decomposition going on, got points of new life and, you know, different biomes, things like that. Mark: Sure, sure. Yep. Another thing that I do that I know you don't do so much, Yucca is I map the, the cycle of a human life onto that calendar. So for example, when the, when the year begins that you will, I consider that to be the birth, the birth of the new sun, the birth of the new cycle, the new year. And then the beginning of February holiday is sort of an infancy kind of holiday as well as being a celebration of water. And then kind of elementary school level at the height of spring, and it's all very fun and we color eggs and do all those childlike things. And then young adulthood at May Day, full adulthood at Summer Solstice. Middle-age in the, at the beginning of August, elderhood at autumn Equinox, the harvest, and then finally death at Hallows. And decomposition and recomposition between Samhain and, and Yule again. So it's a way for me to reflect on the different stations of my time here on earth and other people's time, and to celebrate people that happened to be in that particular age bracket at the time that they're, that the holidays being celebrated. So it's a way for everybody to get their, their sort of cheering on, you know, we love you as a community. You're good. People go forth and be you. Cause you're cool. And so I've found that very meaningful as well. I know that you have a really interesting wheel that is more focused on the different kinds of creatures different kinds of organisms that you associate around the course of the Wheel of the Year. Yucca: That's right. Yeah. And so, and we'll, we'll get back into that more, but it's the different types of beings that we are in partnership with as humans and the biomes that we have major terrestrial biomes. There isn't as much recognition of the aquatic world for me, but that's because I'm many hundreds of miles inland in a high desert. And although I appreciate it on a, on an intellectual level, have very little daily relationship with the ocean. Sure. But other folks at let alone water in general, we have a lot of that here. You know, sometimes I feel like we're on Arrakis. But why don't we touch for just a moment? I know this is probably very familiar to people, but a lot of our language when we talk about the sun and we talk about holidays, is leftover language from before we really had a good grasp on what was actually going on. We talk about the sun rising and setting, and we talk about the sun's position in around earth and things like that, where that's not what's going on the sun doesn't set and rise. We turn towards it and turn away from it. Our planet is tilted. We've got about right now a 23 and a half degree tilt as the earth goes around the sun. And it's too bad. This is only an audio format because it really helps to have a little bit of a visual, but a common misconception is that the earth is actually wobbling back and forth as it goes around the sun and that's not what's happening. The tilt that's staying the same. It's actually moving slightly. We're talking about several inches a year, but for our lifetime, essentially, it's staying the same. But depending on our position around the sun, what your place on the globe is going to receive more or less light. The proximity to the sun, how close we are to the sun, or how far away has very, very little influence on our seasons. It really is that tilt. And so people who are in the mid and higher latitudes, whether that's North or South, we experience more extremes in terms of the amount of light that we're getting, which is what's causing our seasons, but there's still a shift in that, in the tropics as well. So the tropics are not the area around the equator is always going to get a lot of light, but not as extreme difference in temperatures. So someone in the tropics, the Wheel of the Year set up with our eight holidays that celebrate snow on one hand and long, long days and summer on the other, that just doesn't for that location, doesn't make sense. Somebody might choose to celebrate it for other reasons, but it doesn't match with what's happening in the climate. And if on more extreme levels as well, if you're near the poles, the also don't have the same. Wheel of the year. It's even more extreme in terms of you've got night and day, right. Or summer and winter. And instead of having that be nine and 14 hours or whatever, or a 15 it's six months and six months or whatever you have. Yes. So since I don't live in the tropics. I don't know what a wheel of the year would necessarily look like, but for folks who do or live in, say the subtropics where you've got a rainy season and dry season, aren't two rainy seasons and two dry seasons. There's an opportunity for a lot of creativity in, in designing and creating your own wheel. Mark: Yes, exactly. And I think, you know, I think of the tradition in Canada of celebrating the first snow and, And I could very well see something similar, you know, a wheel of the year that isn't set up on dates so much, but set up on when the first rain comes to start, you know, a first monsoon season. And then when the rain stops for the dry season and then when the second rain comes and once again, for those places that have two cycles but to be honest There are so few changes in the course of that cycle that I don't know that a wheel of the year is necessarily even the best kind of model to use Yucca: the waves of the year. Or there may be some type of tree or some sort of. Symbol that would, that would better fit depending on what that climate is. I mean, there's still, but we're still dealing with the same cycle of the rain. The rainy season and dry season are still being caused by the same, It's the same mechanism that's causing the seasons and the temperate environments. It's still the apparent movement of the sun and the sky, which of course is not the movement of the sun. Sun's moving, but. That's not really relevant to what we're talking about. Mark: Ocean is relative, but let's go down that rabbit hole. Well, yeah, Yucca: I would, another interesting one is we could do a wheel of the sun cycles with the sun going into our 11 or 22 year cycles, but then it really doesn't obey years. It kind of does 11 years. 22, 11ish. So we could Anyways, that's just kind of a fun thinking about on maybe a society level of what would a unified Neo pagan wheel be for an interplanetary society Mark: probably end up looking like the Mayan calendar with wheels within wheels, within wheels of all these different cycles that all interact with one another. Yucca: Well, one of y'all should write that book and let us know. Mark: Yes, please. Please do. I would love to read it. I wouldn't want to do all the calculations necessary in order to write it, but I would love to read it. That'd be the fun part. Okay. Yucca: It's different strokes, but, so, so it might be really an actually it might, if we find someone who does have a tropical wheel of the year or wave of the year. It might be really fun to get them on. As a guest, I would love to talk about what that, that experience is because it's so different than my experience. And it sounds so different than yours. Mark: Yes. I mean, I've been to the tropics for a total of about a month out of my life.So it's not really enough time. Yucca: Yeah. I lived in Costa Rica for a period when I was a child, but I don't remember a tremendous amount. So you know, the, the temperate zones are really are my, my main experience. And nobody ever explained that there were different seasons in different parts of the world. when I was a kid that was not a, you know, everybody taught about the the standard, and even in the, in the desert that we would always have these pictures of maple trees with their, you know, red, the orange leaves and. We've got like little shrubby junipers and pinions. We don't have any of those fall never looked the way that it, that it does in the picture books. And I suppose that's also a good thing to think about in terms of the different hemispheres that some, some folks will follow the Wheel of the Year, based on the Northern hemisphere while in the Southern hemisphere. And some folks in the Southern hemisphere will base the holidays based on what's happening in their climate, two different approaches. Mark: Right. Right. So why don't we talk about some. Do it yourself holidays. What do you do when there's something important for you to celebrate or there's, some milestone that you really feel needs to be marked on a regular basis? Not, not like a one-time Rite of passage, but something that you want to Mark every year, because it's important to you, but it's not enough. Yucca: Yeah. It doesn't match up nice and pretty with your particular date. Mark: And now we can talk about the example that that I have come up with, which is Slogg. S L O G G slog is the, the Demi Sabbath of, of miserable winter. It's the third Saturday in January and Slogg is the point at which it's been long enough since all of the holiday parties and Sweets and cakes and cookies and presents and drinking and all that festivity. It's now been more than a month since then. And it's, it's been pouring incessantly ever since then. And you just really, really, really need a holiday. So I invented this Deming Sabbath called Slogg. And in it you drink mold, whined Swedish globe made with port wine and spices and stuff like that. And play board games and generally grumble about the rain or the snow, either one. And it's just an excuse to get together with a bunch of friends and have kind of a mini Christmas with that isn't with presence or anything. It's just about huddling together as community and enjoying one another in the cozy safety of shelter. Yucca: That's great. I love it Mark: Sounds like you need it more than I do Yucca: Well for us though. It's we, it. We're almost at Second Winter. So it's our, it's two for me that time of year has already transitioned in to that, but I'm getting real ready for, for spring. At that point. Spring, you could be here already. That would be just great, but it is one of the only times of year. that's a very, also restful time for us. Mark: Yeah, we, we have a similar sort of situation that I haven't come up with a holiday for. Cause I don't think a holiday is really the solution in September. It's blazing hot, the fog cycle that works during the height of summer, that pulls coastal fog in over the land and cools down the temperatures by this point, the sun is now the, the axis has turned far enough away that the sun doesn't have enough power to drive that cycle very well anymore. And so we might get a fog blanket every three days or four days, but it doesn't happen daily as it used to. And so the days are just 105 hundred and 115 this past year. Yucca: Well into the forties. Mark: yeah. Yes. For those outside of the U S it's yes, hot, very hot. And so we need something, some kind of holiday that would allow us to sometime around the 10th of September. I think, you know, little, little while before before the harvest celebration, just something. The swimming holiday or a mass Exodus to the beach or something. I don't know. Yucca: Right. Digging burrows and hiding in them. Mark: Time for your annual replenishment of your sunglasses. Yeah. Yucca: So the idea is that you can just make one up. Mark: Yes. You can make it up. Makes sense. Yeah. Yeah, Wolfenoot. I haven't heard of wolfenoot it was made up by a seven year old and it's a time to celebrate wolves and dogs. All that I know about it is that you're supposed to have cake that's shaped like a moon, and you're supposed to give meat to your dogs as presence because that's what they like. And the motto is no hate only snoot boops. Yucca: And we don't have any dogs. So we bring treats to our neighbor dogs or our, you know, family members who do have dogs. So, and we were joking that cats needed a holiday too, but then realized that that's every day. Mark: a cat. It's a holiday domesticated cat. Yes. Is living the life of Riley. Yucca: So. But we also have others. One that we enjoy is your East night. So we'll celebrate Yuri's Night. And that is basically a celebration of all of the space technology and exploration and all of that innovation, Mark: To, to clarify that that is the anniversary of the first human entry into space. When Yuri Gagarin was launched into an orbit around the earth, Yucca: If you can be near any of the NASA centers on a non pandemic year. Then there's a lot of great parties to be at. Mark: Yeah. And they're similarly at observatories and air and space museums. There are often events that happened on Yuri's night. And I just think it's a great, very optimistic aspirational kind of go science go. Yucca: Yeah, just that celebration of curiosity and achievement and just how cool all that stuff is. Yeah. Yeah. So, so that's April 12th. Mark: Yes. April 12th. Before that, the month before that is PI day, which is 3.14. So it's the 14th of March. It is also Einstein's birthday. So it is often observed by atheist particularly is kind of a special day. Another one of these, you know, yay science kind of celebrations. But as far as I'm concerned, it's just an excuse to eat pie, Yucca: eat pie, big pie. Maybe do some competitions on how many digits you have memorized. Mark: I think I have only got 10 or so, Yucca: where you're way ahead of me. I'm woefully few. Like I could make it to five maybe. I can write it symbol though. Okay. Very impressive. Right. Some folks do then the little bit later, May the Fourth. Mark: nerdy ones. Yeah. The star Wars holiday may the fourth be, would, would be with you. Yucca: And in those that same sort of delightfully nerdy veins later on in the year talk like a pirate day. Mark: Yes, 19, 19. Okay. September 19th, international talk like a pirate day and yes, we've observed it for many, many years. We, we think it's a really great thing. Yucca: I think we did on the show last year, Mark: too. We did, we recorded on September 19th and I talked a little bit like a pirate. Which is, you know, the only one, the reason that we think that pirates talk that way is because the actor who played a long John silver in a 1940s production of treasure Island had this broad West country accent from England. And he happened to talk that way. And now, now everybody thinks that pirates talk. That way. Our entire concept of pirates is not very historically accurate, Yucca: It is not, we have been as a parent struggling with how to handle that one. Yeah, yeah. Yeah. Mark: I mean, both in positives and negatives, I mean, you know, they were horrible and bloodthirsty and did terrible things. On the other hand, they had more of a direct form of representational democracy than representative democracy than pretty much anywhere else in the world at that time. So. I mean, there, there was something about Liberty in it. They were just rotten people. Yucca: Yeah. I'm just not so down with the raping and pillaging part, you know? And the issues with modern pirates Mark: modern piracy is horrific. Yucca: Yeah. So, yeah. But tangent let's come back to, so those are kind of some fun ones that are, that are all about. Are there any others? I mean, those are some of the ones that you might find on a calendar like your mother's day and grandparent's day and all of those. Mark: Well, and then there are culturally significant holidays, like Cinco de Mayo, for example Bastille Day You know, holidays that are, that are of meaning to people in other countries or other cultures that have been brought over here. And, and Yucca: we'll celebrate St Patrick's and St. David's day. We're not Catholic clearly, but those are days that are, that are kind of heritage appreciation days. So for our Irish and our Welsh respectively. Mark: The one that I'm always surprised didn't get translated over to the United States is guy Fawkes day. I always would have thought that we would have taken on guy Fawkes day because we were colonized by the English. But I guess not. Of course we were colonized by the English before the gunpowder plot. I don't know, it just seems odd to me, any excuse to blow things up seems to be really kind of American in nature. So, well, we did Yucca: We do that twice a year and that's true. Yeah. Well, and it also kind of depends on, so yes, the, the, the origins of the country, but it's really a big place and where I, where I live, we're in New Mexico. We don't think of that part of American history. I think that the kids probably have to take it once in middle school or something and learn about that, you know, Boston tea party and, you know, 13 original colonies and a few things like that, but it's not really, you know Not a big part of the cultural awareness here on the cultural identity. Our cultural identity is much more about Spain and Mexico and the Pueblos and, and all of that. Mark: Well, that completely makes sense. What doesn't make sense to me is that here in California, I had a real minimum of education about anything having to do with Mexico, even though this was all Mexico. Either about Mexico or the Spanish colonization of the Americas or or of course about California Indians. Who of course were here before, before anybody came colonizing. So yeah, hard to, hard to identify a rationale for that, but there it is. So, I guess the point of all this is holidays are good. They're a human thing that we all kind of need and do. And if you are finding yourself in need of one create it. Okay. You'll find in some cases that many others will have the same need and we'll jump right on it. Or it'll just be too adorable, like Wolfenoot, and nobody will be able to leave it alone. Yucca: Right. How can you, how can you not, that's just too cute. It Mark: really is. I mean, it's holiday invented by a seven year old about dogs and wolves. It's just Yucca: there. Their mom just shared it and it just, you know, it's one of those things that went viral. Mark: just took off. So we welcome comments or questions@thewonderpodcastqueuesatgmail.com. W do you, are there any special holidays, unique holidays that you celebrate? And what are your, what are your cultural practices for those where we'd be really interested to hear Yucca: And if any of you had more information on the tropical wheels or waves of the year, we'd love to be pointed in that direction as well. Mark: Very much so. Yeah. Yes. So thanks Yucca. This has been a great conversation. Yucca: It has. Thank you. And I look forward to very soon getting back together to talk about this holiday that's coming up. Mark: Yes. Yeah, well, in the meantime, have a good Slogg. Yucca: Ahh, likewise! All right. Thank you, Mark. Mark: Thank you. Bye-bye.  

After smelling smoke from his sit spot in San Francisco, and the subsequent clean air as fall progressed, Razi remembers childhood visits to California Indian acorn grinding rocks. This episode recounts his research into the Traditional Ecological Knowledge and land management practices of California Indians that stewarded oak trees and their acorn crops. Music credits: 1. Soundscape Premium - Nature and birds 1 by MINOR2GO 2. Armando by LiddellC Relevant articles used for research: Frederica Bowcutt "Tanoak Landscapes: Tending a Native American Nut Tree," Madroño 60(2), 64-86, (1 April 2013). https://doi.org/10.3120/0024-9637-60.2.64 Anderson, K. M., & Moratto, M. J. (1996). Native American Land-Use Practices and Ecological Impacts (Vol. 2, pp. 187-206) (United States, USGS). Davis, California: University of California, Centers for Water and Wildland Resources. https://pubs.usgs.gov/dds/dds-43/VOL_II/VII_C09.PDF Anderson, K. M. (2007). Indigenous Uses, Management, and Restoration of Oaks of the Far Western United States (Vol. Technical note No.2) (United States, USDA, NRCS). Davis, California: National Plant Center.https://directives.sc.egov.usda.gov/OpenNonWebContent.aspx?content=25907.wba

Here's one that is a bit different. Did you know that Native California Indians were part of a basketry boom? From about 1890 to 1940 Native people produced some of the most spectacular basketry ever crafted in the world. These masterpiece baskets include imagery and embedded metaphor that is also recognized in our rock art record throughout California and the Great Basin. Gene Meieran one of the authors of an upcoming book by Sunbelt Press will be our guest to discuss how such a volume was created and the treasures produced by California Indians and where these artistic treasures can be seen. The interview will spotlight what it means to Native people to see their ancestors stories, photographs, and art showcased in such a magnificent visual feast! Tune in. Links California Rock Art Foundation Contact Chris Webster chris@archaeologypodcastnetwork.com Twitter: @archeowebby Dr. Alan Garfinkel avram1952@yahoo.com Affiliates Wildnote TeePublic Timeular Find this show on the educational podcast app, Lyceum.fm!

Here's one that is a bit different. Did you know that Native California Indians were part of a basketry boom? From about 1890 to 1940 Native people produced some of the most spectacular basketry ever crafted in the world. These masterpiece baskets include imagery and embedded metaphor that is also recognized in our rock art record throughout California and the Great Basin. Gene Meieran one of the authors of an upcoming book by Sunbelt Press will be our guest to discuss how such a volume was created and the treasures produced by California Indians and where these artistic treasures can be seen. The interview will spotlight what it means to Native people to see their ancestors stories, photographs, and art showcased in such a magnificent visual feast! Tune in. Links California Rock Art Foundation Contact Chris Webster chris@archaeologypodcastnetwork.com Twitter: @archeowebby Dr. Alan Garfinkel avram1952@yahoo.com Affiliates Wildnote TeePublic Timeular Find this show on the educational podcast app, Lyceum.fm!

Benjamin Madley on the Herero and Nama, California Indians, Genocide, Resistance, Trauma, the Civil War, Survival, and Memorials and Reparations. Madley is author of An American Genocide: The United States and the California Indian Catastrophe, 1846-1873 Music by AwareNess, follow him on Instagram, Spotify or Soundcloud.  For more content, follow me on Instagram Please support the podcast on Patreon: https://www.patreon.com/timetalks Channel Zero Network: https://channelzeronetwork.com/

#13 Kaitlin Reed, Professor of Native American Studies at Humboldt State University, speaking about the ecological impacts of the Green Rush on California Indians

Today's episode is the last of Series Two. It began as a question posted on the MeWe group entitled “The Arduin Grimoire by Dave Hargrave”. From this stepped forward today's guest. We arranged to chat online but, on the night, the technology let us down. After some tinkering and typing, we agree to hop onto the Anchor app and record the interview using our phones. Gabriel Roark is a Californian, married, and the father of one. An archaeologist, focused on California Indians and historic archaeological sites across the state, he has been a gamer since 1983, beginning with the Lone Wolf series and Mentzer's Red Box D&D. Like many, Gabriel had a gaming hiatus in the early 2000s owing to graduate school, having a young kid, and full-time employment. Gaming picked up again around 8 years ago when Gabriel taught his daughter to play D&D. He has been running an Arduin campaign for nearly two years and considers himself a Hargrave enthusiast. He's even been known to publish a ‘zine called Bugbears & Ballyhoo through the Alarums & Excursions APA. Show Contact Details: Roleplay Rescue Quicklink: rpgrescue.com Email Me: hello@rpgrescue.com MeWe Page: mewe.com/page/5c077833bce33a3fe7dd7f04 (or search "Roleplay Rescue") Facebook Page: facebook.com/roleplayrescue/ (or search "Roleplay Rescue") Patreon: patreon.com/rpgrescue

Today's episode is the last of Series Two. It began as a question posted on the MeWe group entitled “The Arduin Grimoire by Dave Hargrave”. From this stepped forward today's guest. We arranged to chat online but, on the night, the technology let us down. After some tinkering and typing, we agree to hop onto the Anchor app and record the interview using our phones.Gabriel Roark is a Californian, married, and the father of one. An archaeologist, focused on California Indians and historic archaeological sites across the state, he has been a gamer since 1983, beginning with the Lone Wolf series and Mentzer's Red Box D&D. Like many, Gabriel had a gaming hiatus in the early 2000s owing to graduate school, having a young kid, and full-time employment. Gaming picked up again around 8 years ago when Gabriel taught his daughter to play D&D. He has been running an Arduin campaign for nearly two years and considers himself a Hargrave enthusiast. He's even been known to publish a ‘zine called Bugbears & Ballyhoo through the Alarums & Excursions APA. Show Contact Details:Roleplay Rescue Quicklink: rpgrescue.comEmail Me: hello@rpgrescue.comMeWe Page: mewe.com/page/5c077833bce33a3fe7dd7f04 (or search "Roleplay Rescue")Facebook Page: facebook.com/roleplayrescue/ (or search "Roleplay Rescue")Patreon: patreon.com/rpgrescue Hosted on Acast. See acast.com/privacy for more information.

As part of our Halloween episodes, Haunting History Podcast is starting a series we will come back to occasionally based on Hauntings in  California. This week is The Ghosts of San Juan Capistrano. San Juan Capistrano, better known for its Mission and swallows that leave and return every year, is a town full of ghosts, legends and lore. The locals and residents not only speak freely of their neighbors beyond the veil,they cherish them. Join us as we travel back in time to when the legends began. Drawing of their lady in white, that started my search for and about Modesta Avila, some people say the picture above doesn't resemble the drawing, I disagree, the Modesta in the booking photo has to be terrified and looks like she had been crying. What do you think? I got this photo from San Quentin, their files say she was discharged 3/3/1892. I still want to know what really happened to her, I refuse to believe she died in prison. When I say I do research, I wasn't kidding, you can't even see all the paperwork, most of it regarding Modesta, maybe I should write a book on her!       Letter where her attorney says Modesta was pregnant Prison Census Record Asking for her releaseNewspaper Articles Special thank you to the Marin County Libraries and San Quentin State Prison   None of the photos on this page belong to Haunting History Podcast. No copyright infringement intended and are only used as enhancements to the story told.  At times when reporting facts regarding a true crime, (and photos) multiple sources  use the same wording. Every effort is made to avoid any copyright infringements and no single work  was intentionally plagiarized when reporting the facts of the crimes.  Below is a  list of resources  used during the research and telling of this story. (partial)  San Juan Capistrano Modesta Avila Resources https://en.wikipedia.org/wiki/Modesta_Avila  Brennan, Paul (October 30, 2003). "The White Lady Was Brown 100 years ago, fighting the Southern Pacific could get you killed in OC". Orange County Weekly. ^  Orange Coast Magazine. Emmis Communications. February 1989. pp. 87–8. ISSN 0279-0483.  Ruiz, Vicki L.; Korrol, Virginia Sánchez (May 3, 2006). Latinas in the United States, set: A Historical Encyclopedia. Indiana University Press. pp. 70–. ISBN 0-253-11169-2. Arellano, Gustavo (September 16, 2008). Orange County: A Personal History. Simon and Schuster. p. 175. ISBN 978-1-4391-2320-1. Emmons, Steve (August 22, 1988). "'In an act of pure frustration, Modesta chose a symbolic act to voice her displeasure.' : Act of Defiance Stops Them In Their Tracks". Los Angeles Times.   Tryon, Don. "First Felon was Railroaded – story of Modesta Avila". Sanjuancapistrano.net.  Acuña, Rodolfo (1996). Anything But Mexican: Chicanos in Contemporary Los Angeles. Verso. p. 34. ISBN 978-1-85984-031-3.  Frank, L.; Hogeland, Kim (2007). First Families: A Photographic History of California Indians. Heyday. p. 119. ISBN 978-1-59714-013-3. Haas, Lisbeth (1995). Conquests and Historical Identities in California, 1769–1936. University of California Press. p. 1. ISBN 978-0-520-20704-2. Hallan-Gibson, Pamela; Tryon, Don; Tryon, Mary Ellen (2005). San Juan Capistrano. Arcadia Publishing. p. 52. ISBN 978-0-7385-3044-4.  "Avila, Modesta" (PDF). Brooklyn College. Retrieved August 6, 2014.  Chalquist, Craig (June 2008). Deep California: Images and Ironies of Cross and Sword on El Camino Real. Craig Chalquist, PhD. p. 146. ISBN 978-0-595-51462-5.  Oboler, Suzanne (November 24, 2009). Behind Bars: Latino/as and Prison in the United States. Palgrave Macmillan. pp. 265–6. ISBN 978-0-230-10147-0.  Olguín, B. V. (2010).

In this 52-minute podcast, author Deborah Miranda discusses the plight of Native Americans in California, who underwent near genocide over the course of two centuries with the Spanish, the Mexicans and then the Americans all but ensuring their extinction.  Deborah begins with the historical context and the role of the church, the defamation of Native Americans during the Gold Rush (so-called “diggers” and bounties, min. 8), the continuing stereotypes through the Mission Project (min. 13) and developing family trees through cassette tapes (min. 21).  She continues in discussing language challenges (min. 28), writing and a certain footlocker (min. 31), the hopeful future for Native Americans (min. 36) and closes out with hearing her poem at a graduation and an exhaustive list of established and up-and-coming Native American authors.  Bonus - Deborah reads two poems at the end! Content meets delivery, making it a great listen.  Feed your Soul. Keep listening. 

When Pope Francis visited the United States in 2015, he canonized the eighteenth-century Franciscan missionary Junípero Serra, rekindling the smoldering controversy that surrounds this historical figure—both a holy man with zeal for the Gospel and an imperial agent with little concern for the indigenous culture he was supplanting. Serra is also a secular figure, a “founding father” of California, who established missions and presidios with names like San Diego, Santa Barbara, and San Francisco, that would become the backbone of the civic infrastructure of a territory that was first Spanish, then Mexican, then briefly independent, and finally part of the United States. Serra’s likeness stands in the National Statuary Hall in the US Capitol Building, the only Hispanic out of the 100 historical figures enshrined therein. On the podcast today, Steven Hackel speaks about his recent book, Junípero Serra: California’s Founding Father (Hill and Wang, 2014), a remarkable investigation into the cultural context of Serra’s world and lifelong formation—for it was only at the age of 59 that he first set foot in Alta California—and and his subsequent evangelization. Professor Hackel also discusses the politics of Serra’s recent canonization and his place in American memory. Dr. Hackel is Professor of History at the University of California at Riverside; he studies the Spanish Borderlands, colonial California, and California Indians, especially the effects of colonialism and disease upon the Indians and their responses to them. He is the author of two books on the subject; he is also editor of the Early California Population Project and director of the Early California Cultural Atlas; in addition, he is co-curator of the Huntington Library’s exhibition, “Junípero Serra and the Legacy of the California Missions.” Krzysztof Odyniec is a historian of the Early Modern Spanish Empire specializing on culture, diplomacy, and travel. He completed his PhD in 2017 at UC Berkeley where he is now a Visiting Scholar; he also teaches at Los Medanos College and Berkeley City College. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Pope Francis visited the United States in 2015, he canonized the eighteenth-century Franciscan missionary Junípero Serra, rekindling the smoldering controversy that surrounds this historical figure—both a holy man with zeal for the Gospel and an imperial agent with little concern for the indigenous culture he was supplanting. Serra is also a secular figure, a “founding father” of California, who established missions and presidios with names like San Diego, Santa Barbara, and San Francisco, that would become the backbone of the civic infrastructure of a territory that was first Spanish, then Mexican, then briefly independent, and finally part of the United States. Serra’s likeness stands in the National Statuary Hall in the US Capitol Building, the only Hispanic out of the 100 historical figures enshrined therein. On the podcast today, Steven Hackel speaks about his recent book, Junípero Serra: California’s Founding Father (Hill and Wang, 2014), a remarkable investigation into the cultural context of Serra’s world and lifelong formation—for it was only at the age of 59 that he first set foot in Alta California—and and his subsequent evangelization. Professor Hackel also discusses the politics of Serra’s recent canonization and his place in American memory. Dr. Hackel is Professor of History at the University of California at Riverside; he studies the Spanish Borderlands, colonial California, and California Indians, especially the effects of colonialism and disease upon the Indians and their responses to them. He is the author of two books on the subject; he is also editor of the Early California Population Project and director of the Early California Cultural Atlas; in addition, he is co-curator of the Huntington Library’s exhibition, “Junípero Serra and the Legacy of the California Missions.” Krzysztof Odyniec is a historian of the Early Modern Spanish Empire specializing on culture, diplomacy, and travel. He completed his PhD in 2017 at UC Berkeley where he is now a Visiting Scholar; he also teaches at Los Medanos College and Berkeley City College. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Pope Francis visited the United States in 2015, he canonized the eighteenth-century Franciscan missionary Junípero Serra, rekindling the smoldering controversy that surrounds this historical figure—both a holy man with zeal for the Gospel and an imperial agent with little concern for the indigenous culture he was supplanting. Serra is also a secular figure, a “founding father” of California, who established missions and presidios with names like San Diego, Santa Barbara, and San Francisco, that would become the backbone of the civic infrastructure of a territory that was first Spanish, then Mexican, then briefly independent, and finally part of the United States. Serra’s likeness stands in the National Statuary Hall in the US Capitol Building, the only Hispanic out of the 100 historical figures enshrined therein. On the podcast today, Steven Hackel speaks about his recent book, Junípero Serra: California’s Founding Father (Hill and Wang, 2014), a remarkable investigation into the cultural context of Serra’s world and lifelong formation—for it was only at the age of 59 that he first set foot in Alta California—and and his subsequent evangelization. Professor Hackel also discusses the politics of Serra’s recent canonization and his place in American memory. Dr. Hackel is Professor of History at the University of California at Riverside; he studies the Spanish Borderlands, colonial California, and California Indians, especially the effects of colonialism and disease upon the Indians and their responses to them. He is the author of two books on the subject; he is also editor of the Early California Population Project and director of the Early California Cultural Atlas; in addition, he is co-curator of the Huntington Library’s exhibition, “Junípero Serra and the Legacy of the California Missions.” Krzysztof Odyniec is a historian of the Early Modern Spanish Empire specializing on culture, diplomacy, and travel. He completed his PhD in 2017 at UC Berkeley where he is now a Visiting Scholar; he also teaches at Los Medanos College and Berkeley City College. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Pope Francis visited the United States in 2015, he canonized the eighteenth-century Franciscan missionary Junípero Serra, rekindling the smoldering controversy that surrounds this historical figure—both a holy man with zeal for the Gospel and an imperial agent with little concern for the indigenous culture he was supplanting. Serra is also a secular figure, a “founding father” of California, who established missions and presidios with names like San Diego, Santa Barbara, and San Francisco, that would become the backbone of the civic infrastructure of a territory that was first Spanish, then Mexican, then briefly independent, and finally part of the United States. Serra’s likeness stands in the National Statuary Hall in the US Capitol Building, the only Hispanic out of the 100 historical figures enshrined therein. On the podcast today, Steven Hackel speaks about his recent book, Junípero Serra: California’s Founding Father (Hill and Wang, 2014), a remarkable investigation into the cultural context of Serra’s world and lifelong formation—for it was only at the age of 59 that he first set foot in Alta California—and and his subsequent evangelization. Professor Hackel also discusses the politics of Serra’s recent canonization and his place in American memory. Dr. Hackel is Professor of History at the University of California at Riverside; he studies the Spanish Borderlands, colonial California, and California Indians, especially the effects of colonialism and disease upon the Indians and their responses to them. He is the author of two books on the subject; he is also editor of the Early California Population Project and director of the Early California Cultural Atlas; in addition, he is co-curator of the Huntington Library’s exhibition, “Junípero Serra and the Legacy of the California Missions.” Krzysztof Odyniec is a historian of the Early Modern Spanish Empire specializing on culture, diplomacy, and travel. He completed his PhD in 2017 at UC Berkeley where he is now a Visiting Scholar; he also teaches at Los Medanos College and Berkeley City College. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Pope Francis visited the United States in 2015, he canonized the eighteenth-century Franciscan missionary Junípero Serra, rekindling the smoldering controversy that surrounds this historical figure—both a holy man with zeal for the Gospel and an imperial agent with little concern for the indigenous culture he was supplanting. Serra is also a secular figure, a “founding father” of California, who established missions and presidios with names like San Diego, Santa Barbara, and San Francisco, that would become the backbone of the civic infrastructure of a territory that was first Spanish, then Mexican, then briefly independent, and finally part of the United States. Serra’s likeness stands in the National Statuary Hall in the US Capitol Building, the only Hispanic out of the 100 historical figures enshrined therein. On the podcast today, Steven Hackel speaks about his recent book, Junípero Serra: California’s Founding Father (Hill and Wang, 2014), a remarkable investigation into the cultural context of Serra’s world and lifelong formation—for it was only at the age of 59 that he first set foot in Alta California—and and his subsequent evangelization. Professor Hackel also discusses the politics of Serra’s recent canonization and his place in American memory. Dr. Hackel is Professor of History at the University of California at Riverside; he studies the Spanish Borderlands, colonial California, and California Indians, especially the effects of colonialism and disease upon the Indians and their responses to them. He is the author of two books on the subject; he is also editor of the Early California Population Project and director of the Early California Cultural Atlas; in addition, he is co-curator of the Huntington Library’s exhibition, “Junípero Serra and the Legacy of the California Missions.” Krzysztof Odyniec is a historian of the Early Modern Spanish Empire specializing on culture, diplomacy, and travel. He completed his PhD in 2017 at UC Berkeley where he is now a Visiting Scholar; he also teaches at Los Medanos College and Berkeley City College. Learn more about your ad choices. Visit megaphone.fm/adchoices

When Pope Francis visited the United States in 2015, he canonized the eighteenth-century Franciscan missionary Junípero Serra, rekindling the smoldering controversy that surrounds this historical figure—both a holy man with zeal for the Gospel and an imperial agent with little concern for the indigenous culture he was supplanting. Serra is also a secular figure, a “founding father” of California, who established missions and presidios with names like San Diego, Santa Barbara, and San Francisco, that would become the backbone of the civic infrastructure of a territory that was first Spanish, then Mexican, then briefly independent, and finally part of the United States. Serra’s likeness stands in the National Statuary Hall in the US Capitol Building, the only Hispanic out of the 100 historical figures enshrined therein. On the podcast today, Steven Hackel speaks about his recent book, Junípero Serra: California’s Founding Father (Hill and Wang, 2014), a remarkable investigation into the cultural context of Serra’s world and lifelong formation—for it was only at the age of 59 that he first set foot in Alta California—and and his subsequent evangelization. Professor Hackel also discusses the politics of Serra’s recent canonization and his place in American memory. Dr. Hackel is Professor of History at the University of California at Riverside; he studies the Spanish Borderlands, colonial California, and California Indians, especially the effects of colonialism and disease upon the Indians and their responses to them. He is the author of two books on the subject; he is also editor of the Early California Population Project and director of the Early California Cultural Atlas; in addition, he is co-curator of the Huntington Library’s exhibition, “Junípero Serra and the Legacy of the California Missions.” Krzysztof Odyniec is a historian of the Early Modern Spanish Empire specializing on culture, diplomacy, and travel. He completed his PhD in 2017 at UC Berkeley where he is now a Visiting Scholar; he also teaches at Los Medanos College and Berkeley City College. Learn more about your ad choices. Visit megaphone.fm/adchoices

In less than thirty years, California’s Indian population fell from 150,000 to 30,000. In An American Genocide: The United States and the California Indian Catastrophe, 1846-1873 (Yale University Press, 2016), Benjamin Madley, Associate Professor of History at UCLA, argues that war or disease can’t explain this population drop. The state and federal government carried out genocide against California Indians between 1846 and 1873. Madley uncovers, in excruciating detail, how government officials created a killing machine that cost at least $1,700,000. An American Genocide has won many awards, including the Los Angeles Times Book Prize for History, the Raphael Lemkin Book Award from the Institute for the Study of Genocide, the Charles Redd Phi Alpha Theta Award for the Best Book on the American West, the California Book Award’s Gold Medal for California, and the Heyday Books History Award. The book was also named a New York Times Book Review Editor’s Choice, an Indian Country Today Hot List book, and a Choice magazine Outstanding Academic Title. True West Magazine also named Madley the Best New Western Author of 2016. Learn more about your ad choices. Visit megaphone.fm/adchoices

In less than thirty years, California’s Indian population fell from 150,000 to 30,000. In An American Genocide: The United States and the California Indian Catastrophe, 1846-1873 (Yale University Press, 2016), Benjamin Madley, Associate Professor of History at UCLA, argues that war or disease can’t explain this population drop. The state and federal government carried out genocide against California Indians between 1846 and 1873. Madley uncovers, in excruciating detail, how government officials created a killing machine that cost at least $1,700,000. An American Genocide has won many awards, including the Los Angeles Times Book Prize for History, the Raphael Lemkin Book Award from the Institute for the Study of Genocide, the Charles Redd Phi Alpha Theta Award for the Best Book on the American West, the California Book Award’s Gold Medal for California, and the Heyday Books History Award. The book was also named a New York Times Book Review Editor’s Choice, an Indian Country Today Hot List book, and a Choice magazine Outstanding Academic Title. True West Magazine also named Madley the Best New Western Author of 2016. Learn more about your ad choices. Visit megaphone.fm/adchoices

In less than thirty years, California’s Indian population fell from 150,000 to 30,000. In An American Genocide: The United States and the California Indian Catastrophe, 1846-1873 (Yale University Press, 2016), Benjamin Madley, Associate Professor of History at UCLA, argues that war or disease can’t explain this population drop. The state and federal government carried out genocide against California Indians between 1846 and 1873. Madley uncovers, in excruciating detail, how government officials created a killing machine that cost at least $1,700,000. An American Genocide has won many awards, including the Los Angeles Times Book Prize for History, the Raphael Lemkin Book Award from the Institute for the Study of Genocide, the Charles Redd Phi Alpha Theta Award for the Best Book on the American West, the California Book Award’s Gold Medal for California, and the Heyday Books History Award. The book was also named a New York Times Book Review Editor’s Choice, an Indian Country Today Hot List book, and a Choice magazine Outstanding Academic Title. True West Magazine also named Madley the Best New Western Author of 2016. Learn more about your ad choices. Visit megaphone.fm/adchoices

In less than thirty years, California’s Indian population fell from 150,000 to 30,000. In An American Genocide: The United States and the California Indian Catastrophe, 1846-1873 (Yale University Press, 2016), Benjamin Madley, Associate Professor of History at UCLA, argues that war or disease can’t explain this population drop. The state and federal government carried out genocide against California Indians between 1846 and 1873. Madley uncovers, in excruciating detail, how government officials created a killing machine that cost at least $1,700,000. An American Genocide has won many awards, including the Los Angeles Times Book Prize for History, the Raphael Lemkin Book Award from the Institute for the Study of Genocide, the Charles Redd Phi Alpha Theta Award for the Best Book on the American West, the California Book Award’s Gold Medal for California, and the Heyday Books History Award. The book was also named a New York Times Book Review Editor’s Choice, an Indian Country Today Hot List book, and a Choice magazine Outstanding Academic Title. True West Magazine also named Madley the Best New Western Author of 2016. Learn more about your ad choices. Visit megaphone.fm/adchoices

In less than thirty years, California’s Indian population fell from 150,000 to 30,000. In An American Genocide: The United States and the California Indian Catastrophe, 1846-1873 (Yale University Press, 2016), Benjamin Madley, Associate Professor of History at UCLA, argues that war or disease can’t explain this population drop. The state and federal government carried out genocide against California Indians between 1846 and 1873. Madley uncovers, in excruciating detail, how government officials created a killing machine that cost at least $1,700,000. An American Genocide has won many awards, including the Los Angeles Times Book Prize for History, the Raphael Lemkin Book Award from the Institute for the Study of Genocide, the Charles Redd Phi Alpha Theta Award for the Best Book on the American West, the California Book Award’s Gold Medal for California, and the Heyday Books History Award. The book was also named a New York Times Book Review Editor’s Choice, an Indian Country Today Hot List book, and a Choice magazine Outstanding Academic Title. True West Magazine also named Madley the Best New Western Author of 2016. Learn more about your ad choices. Visit megaphone.fm/adchoices

In less than thirty years, California’s Indian population fell from 150,000 to 30,000. In An American Genocide: The United States and the California Indian Catastrophe, 1846-1873 (Yale University Press, 2016), Benjamin Madley, Associate Professor of History at UCLA, argues that war or disease can’t explain this population drop. The state and federal government carried out genocide against California Indians between 1846 and 1873. Madley uncovers, in excruciating detail, how government officials created a killing machine that cost at least $1,700,000. An American Genocide has won many awards, including the Los Angeles Times Book Prize for History, the Raphael Lemkin Book Award from the Institute for the Study of Genocide, the Charles Redd Phi Alpha Theta Award for the Best Book on the American West, the California Book Award’s Gold Medal for California, and the Heyday Books History Award. The book was also named a New York Times Book Review Editor’s Choice, an Indian Country Today Hot List book, and a Choice magazine Outstanding Academic Title. True West Magazine also named Madley the Best New Western Author of 2016. Learn more about your ad choices. Visit megaphone.fm/adchoices

There’s one major aspect of the popular Gold Rush lore that few Californians today know about: during that period, California’s Indian population plunged from perhaps 150,000 to 30,000, much of the decline from state-sponsored slaughter. Addressing the aftermath of colonization and historical trauma, a leading scholar explores the miraculous legacy of California Indians, including their extensive contributions to our culture today. Join us for a conversation with UCLA historian Benjamin Madley, author of the groundbreaking study: An American Genocide: The United States and the California Indian Catastrophe, 1846-1873. This program was produced as part of The Getty's Pacific Standard Time: LA/LA initiative.  

The oldest & largest Ohlone village on SF Bay is the proposed site for a five-story West Berkeley apartment and retail complex. Ohlone descendants and Berkeley residents are calling instead for a two-acre memorial park honoring Ohlone history and culture.TRANSCRIPTSpeaker 1:Method to the madness is next. You're listening to method to the madness, a weekly public affairs show on k a l expertly celebrating bay area in Harris. I'm your host, Lisa Kiefer. And today I'm interviewing Corina Google lead organizer and cofounder of Indian people organizing for change. And Chris Oaks, native American activists and Oakland resident. They'll be talking about their innovative quest to stop development on the west Berkeley Shell Mountain alone, the village side [00:00:30] and the birthplace of human settlement on the San Francisco Bay. Come to the program, Chris and Terrina. Uh, you guys have been very involved recently, Speaker 2:the shell mound Aloni village site controversy. And I want to talk about your innovative solutions to your opposition to the development there. What's going on over there? Well, thank you for having us on. We've been working on the shell mound issue I guess since about March of last year [00:01:00] when the developer first took it to the zoning board and there was a few of us, a handful of us that showed up to that first initial meeting in March and the opposition already to the plan. So the plan is to develop the fourth streets. It's 1904th street. What's Bangor's parking lot, right? Spangler is parking lot right across the street. And you know, a lot of people say, well, why? You know, it's not even there anymore, but the [inaudible] is way deeper inside of there and it's way bigger [00:01:30] than um, this bangers parking lot. That's 2.2 acres. It actually goes, um, to second and Hearst. Speaker 2:It goes under the railroad tracks under trued and white Anders bangers and out underneath the overpass. So as a huge area of my ancestors, it's over 5,700 years old. It is the first place that people ever lived in the entire bay. It is the oldest of 425 plus shell mounds or burial sites of my ancestors that once rank [00:02:00] the entire bay area. So many have been covered up. Emeryville is a, was a big shell. Male Emeryville was the largest of the 425. It was over 60 feet high and 350 feet in diameter. Um, it was both the uh, west Berkeley showmen and the memory real Shama was on a 1852 coast survey map. So coming into the bay you could use them as points of reference. So these um, shell mounds were really instrumental for us also as Aloni people to be able [00:02:30] to see out our relatives that were around the bay to have ceremony on top of them to be able to light fire so people can send signals to one another about different things. Speaker 2:So these were, I'm absolutely are monuments to the ancestors but are also sacred sites to the alone of people that exist here in the bay area today. Okay. So you're talking about the unique and significant points about this, the earliest settlement on the bay ceremonial side, a burial ground, and you mentioned some other things. You say that [00:03:00] it's listed on the national registry of historic sites now it qualifies. It is a landmark in the city of Berkeley and it's also a state historic landmark and it qualifies for a national historic landmark. And the development is going to be what, what is it that they're proposing? They're proposing a five story mixed use building with parking, housing, restaurants and stores. It's a pretty big structure compared to what's there right now. Yeah, it's [00:03:30] the local businesses and residents think about this development Speaker 3:at the public comment period. Um, one of the main developers for fourth street came by and he actually has hired an attorney who testified as well. Um, because they are against the development for a variety of reasons. One of which is that parking in that area as anybody knows who goes down there, it's horrible. But then the other one is it's just completely out of size for the area. So they brought up a bunch of concerns about the height of other buildings around it cause [00:04:00] it's going to be a few stories taller than any other building near there, chewed in white. They also came to the last zoning board public comment and they were also concerned about congestion and traffic in the area, which is also something that the zoning board members pretty much unanimously in their comments had mentioned was going to be one of the major issues to this project. Purely from a city planning perspective. The area pretty much has been overdeveloped and so there isn't enough parking. Traffic is horrible and the intersections there are bad [00:04:30] and they're just going to get worse and there's real no remedy for it because it's a kind of secluded little pocket of a neighborhood. Speaker 2:So the draft environmental impact report came out during the holiday season and what happens with a lot of drafty IRAs that come out around the holiday season is that people in the general public don't know about them and don't have time or energy to actually submit comments to the draft EIR. So we were able to actually do a lot of work. There's a committee of us that have been working together closely meeting [00:05:00] on a weekly basis, trying to figure out how to get the word out and to get people to come to the meetings. So they've been having public commenting both at the Zoning Adjustment Board and at the landmarks preservation commission. We've been able to successfully get lots of people to both of those meetings. The last public commenting period at the landmarks preservation commission at the north Berkeley Senior Center. And so getting folks to come out there and speak in opposition and to show people have come out with signs and um, have [00:05:30] stood there in the background and if stayed until one 30, two o'clock in the morning to give public testimony about why they're in opposition to this site has been really great to get public backing of for us to oppose this particular site. Speaker 2:So we've been working on it I guess since they, they released it in November, they gave it to extensions. Um, the last extension they gave we'll go until February 9th. What are you recommending since today is the deadline? What time is the, is the last time can comment and how do they go about doing that? 5:00 PM [00:06:00] is the end of the commenting period and if you don't have time to get it in the mail today, you can go onto the west Berkeley show Mt. Facebook page or the Indian people organizing for change website. You can find and download a copy of the letters that have been pre created that have bullet points of different issues that are in the EIR that we'd like for people to comment too, and you can send that to Shannon Allen at city planning and Berkeley. What [00:06:30] are your major challenges for this project? Speaker 2:I guess the major challenges have been educating people about this place because when you look at the, at Berkeley itself, Berkeley is a small city that's grown over the last 150 so years, but they don't have a lot of history around show mounts. There's some stuff about Aloni people in the past. They see I have a park there underneath the overpass. There's pictures of Baloney people dressed in regalia in the past and stuff, but I think that that's [00:07:00] the problem is that we're always viewed as somebody from the past, right. So to realize that Aloni people still exist here in our own territory. To bring people together to talk about what that looks like, to reimagine the bay area, to bring folks together on a loony territory with Aloni presence. Still here is something that's been a little challenging, but I think that because we've done the work over the last 20 years that it hasn't been as challenging as it could have been at school. Speaker 2:Children learn about the settlements. It's required [00:07:30] in the state of California. I think one of the most important things for just like barrier residents in general is that this is the first place that human beings ever lived on the shores of the San Francisco Bay. This is a place that we, as everybody who lives currently in the bay area, it should be a place that they're proud of. This is a place that's going to turn into another building. We have enough buildings around. We don't have sites like this. This is the first one. It's the oldest one. It also happens to be a burial ground where thousands and thousands of people were buried for over 5,000 years. [00:08:00] It should be a a historic landmark for the bay area. Everybody should know about it. What are you proposing instead? We're proposing we're working with a group that's going to create a plan that's an alternative plan. Speaker 2:That's one of the problems with the draftee I are that there is no alternative plan except to say that we could make it a smaller building maybe and so that's just not okay to demolish something. This sacred, this beautiful, this, this meaningful, illogical side with the museum over it. [00:08:30] It should have something there that instead of just a plaque saying that allone people were here at one time and we wiped them out and they're not here anymore. Cause that's basically what we get. We need to show folks that this is a living culture. People have been coming to the shell mound. My still take my family there. We still prayed there and recently we've taken people there and had interfaith prayer circles. They're over 200 people come every time to pray there together that this is a place that is supposed to be saved. This is a sacred place. Speaker 2:It's a place [00:09:00] that that shouldn't be destroyed. And so what we're doing is we're looking at how can we show this in a way that people can understand all of these other monuments that have been destroyed. Nobody can really wrap their head around what a shell man looks like. [inaudible] isn't there something from the 18 hundreds that I've seen pictures. There are maps that are, that were created. There are pictures of remanence of the shell man, both in Berkeley, west Berkeley and uh, Emeryville. And these [00:09:30] mounds are created by thousands of years of people living in the same place. So it's not like we are wandering around that we had these settlements that were, that people lived at. We were fishermen, so we lived on the water. The Bay actually came up closer. So imagine going into this space and keeping it green. Imagine opening up the Strawberry Creek where my, my ancestors lived next to so that people could see it again today. Imagine having our, uh, uh, structured there in Arbor where we had our ceremonial dances at and having [00:10:00] a mound built there and having structures of what the houses looked like so that children, not only from Berkeley but all over the bay area could come here and actually see that as you said, they, they have to study this stuff. The train tracks are right there and can bring people here to Berkeley. So Speaker 4:proposed a plan for something like that? Speaker 2:Yes. So we have had the archeologists, there's some archeologists that have been involved. Uh, not so much in the planning of the, of what we're envisioning. We have some folks that do landscape architecture [00:10:30] that are actually creating plans for us right now. We are hoping to submit that um, we'll be submitting that along with our comments for the draft EIR. Those things will happen so that zoning board could actually see that this could actually be something different. We either open it up to green space and we say as the city of Berkeley that this is what needs to happen. That we don't need any more buildings down there that we actually are going to respect the Aloni people in the culture and that it's an ongoing thing and yes, we want to help the Aloni people to actually [00:11:00] share their culture and beliefs here in the bay area and at the, and at the very least, leave it alone and leave it as a parking area not to build on it ever. Speaker 1:If you're just tuning in, you're listening to method to the madness weekly public affairs show on k a l expertly celebrating bay area innovators. Today I'm interviewing Corina Ghoul and Chris oaks about the Berkeley Shell Mound Aloni village site. [00:11:30] You were the main figure, one of the main figures in a film. Speaker 4:Great documentary beyond recognition. And in that film you created a land trust to solve a similar issue. Can you talk about what that was and I understand also that you are trying to create a land trust here. Sure. Speaker 2:Michelle Steinberg created the film beyond recognition because we were also involved in takeover of our re reoccupying, one of our sacred sites that had two shell mounds on it and [inaudible] Tay [00:12:00] where Glen Cove Leho is right now in 2011, hundreds of people came out and supported us in protecting that sacred site at that including Chris who was on our legal team at the time. We stood there for 109 days taking over that space again and praying and hoping that it would be protected for all eternity. And for the most part that that's what really happened. There was a federally recognized tribe that is from farther up north. Um, it's not their territory, but they stepped in and created a cultural [00:12:30] easement with the park district and the city, which is the first that's ever happened to cultural easement, allows those three entities to have the same rights on that piece of land. Speaker 2:So it will be protected. It would not have happened had we not been there for 109 days, pushing the envelope to make sure that something came through and happened. What we realized while we were there. If we had had a land trust at the time, we could have created that cultural easement ourselves. And so Beth Rose Middleton, who was a professor at UC Berkeley, wrote land for [00:13:00] trust, actually invited me to a native American meeting for native people that had land trusts. And I couldn't understand at the time why I was going to the meeting until I got them begin to hear their stories. And I said, wait a minute, we should do that. So we have decided, a group of us came together and we're creating the first urban native women land trust ever created because Aloni people's land is all urban now just about. Um, but also it's all native indigenous women's Land Trust, not just Aloni land trust because so many native [00:13:30] women have been brought into the bay area on relocation measures during the fifties and sixties has raised their children here. Speaker 2:Their children have children now. And so it's really about giving a place, a space and we're really having to buy our own land back. And that's what the land trust is about. So right now we have done the articles of incorporation. We're working on kind of completing the nonprofit status so that we can go forward and begin to raise money to actually do the purchasing of our land, but land is expensive. Here in the bay area, [00:14:00] the 2.2 acres of land that's across from spankers is going for $17 million. My ancestors, the first place that they ever lived, the first place that Aloni babies were born in this area. The first place of laughter is going for $17 million and if they put this building on top of that, that means that there is not going to be a place that my grandchildren who are laughing and being born on our land can go and pray with their ancestors. Speaker 2:I think that society has come a bit farther than that, [00:14:30] that we can actually say we can actually share this with the first people that tended to this land. What needs to happen before you get your nonprofit status? What remains to be done? We are in the midst. We have our bylaws that were just completed. We are vetting it through the lawyer and the last paperwork needs to be submitted and then it's all good. We actually have a website that's online right now. It's called a Segora Tay Land Trust. You'd better spell that. Yeah. Www dot [inaudible] [00:15:00] s o g o r e a t e hyphen land trust.org and folks can go on it could learn about history in the bay area, can learn about why we created the land trust. There's also something on there called the Sh. Let me tax and Sh Leumi in Aloni language though, Aloni language from this area [inaudible] it means a gift and so it allows people to go on there and to actually help us in finding ways to raise money if they're a renter or an owner, how many bedrooms [00:15:30] they have, how much land tax they could actually pay to help us to begin that process of purchasing land back. Speaker 2:So it's a way for people to be involved. I encourage people in the [inaudible] Speaker 4:and to see that great documentary that you feature so prominently in. Yes, which is called beyond recognition. Definitely check that out. It's a good one. I wanted to ask you if you felt like standing rock and all the historic precedent that said, although right now it might be under siege with our, our new president, but do you feel that that has invigorated [00:16:00] this cause? Speaker 2:Yeah, I would say that I'm, in the last 20 years we've been working on [inaudible] issues in the bay area. We've done walks to show mounds, we've done the occupation, we go to the Emeryville on the day after Thanksgiving for the last 19 years asking people to come and help us give out information to ask people not to shop there. And I think that when people began to see standing rock and social media has been such a great wonder and helping people to see this, see what was happening out there and to actually [00:16:30] follow along. So many people, activists from the bay area have gone out to standing rock. And one of the beautiful things that has happened was that the elders out in standing rock actually gave a directive to young people that were coming out there. And going back home was to get involved with your own local issues. This is our standing rock right now in the bay area. This is our front line. And so young people, allies and accomplices have come together, have helped us to try to figure out how they could do work to help us [00:17:00] to get fundraisers for the lawyer that we've had to hire, have done fundraisers to get information out, have created events pages so that folks will know about it. So it's been a wonderful coupling of between us. Speaker 4:Yeah, it's not over yet. Of course. It's not over yet. It has really kind of lit some fires I think. Yeah, it's been great. You've been at this for 20 some years. How did you Speaker 2:no, you were Aloni how did this all come about? Right. I grew up in the bay area, went to, uh, went to public [00:17:30] schools. My mom always told us that we were Aloni we, she knew that we came from mission San Jose. That's where we were enslaved at. My great grandfather, Jose Guzman was the last one of the last speakers of the [inaudible] language. Can you speak? No, I can't speak it. I can say a few words inside of [inaudible]. My daughter, um, it was her dream since she was about 14 to begin the language and she's starting to do that now and she's teaching my grandchildren as well. So it's a wonderful thing that that's, and it's my hope that I will [00:18:00] learn enough so that I can pray in my own language. So we've always known who we are, but it's not that long ago that California Indians, it was against the law for them to even be here. Speaker 2:It wasn't that long ago that California Indian kids were taken out of their homes and put into boarding schools like my mom and my aunties and uncles. So it was very scary boarding one of the boarding schools. And so for us it's been a real, it's a resilience, a way for people to say Aloni people are bringing back language and [00:18:30] culture and dance and song because our ancestors put those things away though because our ancestors gave those things to people to hold onto until we were able to grab them again until it was an, it was safe for us to come out. And I think that that's really important that Nels Nelson, for whatever reason, created this map with 425 shell mounds way before I was here in 1909 he wrote that map down. But today we were able to use that in order to find out where all of our sites were. Speaker 2:[00:19:00] JP Harrington recorded my great grandfather on wax cylinder and it's in the Smithsonian so we could reclaim our language again. So there's these people that put these things away for us because our ancestors whispered in their ear and told them to do that so that we could come back again and share this with our children and our grandchildren. So it's our responsibility. We are the stewards of this land. We were put here because this was the place we were supposed to take care of in this part of the world, and so I really believe that that's our, [00:19:30] that's what we're supposed to do. Bringing back language and song and all of that is part of the dream part of that, about the importance of that language and culture and why is this important? It's important for the healing of this land. It's important for the healing of the people that live on this land, not just the loaning people. Speaker 2:When you say healing village, are you talking about environmental degradation? I'm talking about racism. I'm talking about the slavery. I'm talking about environmental, I'm talking about the invisibility of Aloni people. I'm talking about all of the [00:20:00] horrific things of the happened since the genocide that was created on this land that needs to be taken care of. I'm talking about the thousands of ancestral remains at UC Berkeley that need to be put back into the ground. I'm talking about all of those kinds of things that need to be fixed here so that we could all become more human with each other. Again, it starts here. It starts with US fixing it with the first people of this land. There was at one point the United States government [00:20:30] had a government to government relationship with, with our tribe. And then there was a point in history where the person that was in charge of the bureau of Indian affairs wrote something that basically got rid of us. He wrote a line that said for all intensive purposes, no money was needed in order to purchase Speaker 3:land for the homeless Indians in the area. Now that takes an act of Congress to actually wipe out a tribe and that never happened, but there has not been any government to government relationships [00:21:00] since then. So it's really difficult to talk to the general public about these kinds of things because the general public doesn't even learn what sovereignty means, what an Indian tribe and federal recognition means in high school. And most kids, like we talk about a kids learn about Aloni people in third and fourth grade, but they learn about us in the past like we don't exist anymore. Well, you have the Indians around here used to do this and they used to do that, but what about the Indian people here today that drive cars and have cell phones and go to Raiders Games? It's always about [00:21:30] the Indians that were dressed up in feathers a long time ago and people didn't dress in feathers everyday. Speaker 3:Those were regalia that we use for certain ceremony, so we have to break those ideas in people's mind, but we also have to do a better job educating people that go to public schools about what does this, what is the responsibility of the federal government to the nations. Many different nations, hundreds of different nations that lived here in the, in the United States before it was the United States and we do a really bad [00:22:00] job in the education system doing that. Part of the history of how Indian tribes were recognized by the federal government comes from the fact that we have a several hundred year history of being Indian people in the United States. One of the issues that we get, especially out in California, is that the westward expansion in the United States followed several hundred years of congress changing their minds. So under the Supreme Court decision of John Marshall, the, he said that Indian nations were what they call domestic dependent nations, which means they're under [00:22:30] federal government control just legally. Speaker 3:And so part of that was that George Washington and the Delaware people, they were talking in the late 17 hundreds and as they traveled west, as the, as United States grew, they had different policies and different agreements with all of the Indian tribes going one by one. We've got about 430 recognized Indian tribes. Each one had their own agreements. And part of that was reflected in what year it was. Who is in Congress? Who was president? Was it, um, Andrew Jackson [00:23:00] who is known as the Indian killer or was it president Washington who in fact was fighting for independence from a foreign nation and all the way until the war of 1812 Indians were a strong part of the United States military or the British military or the French military. Depending on who they were aligned with. So a lot of the east coast tribes have a completely different history because they were actually allies of these emerging governments. Speaker 3:And then when you get past the Mississippi, you had the policies of a few hundred years of Indian [00:23:30] wars, which is why, for instance, the Lakota people and the boots Apache people in Geronimo and sitting bull. And you get these Indian leaders for about a hundred years that were known for the Indian wars because that's when the west was expanding rapidly and they were killing Indians to do it. But the little known American history that we don't know as much is what happened when not the Mexican or the Spanish government got to California, but was when the United States government got to California. So we're talking in the 1850s so that was, [00:24:00] you know, 150 years of Indian policy that had been used by the United States and by Congress. And so you had a completely different idea of how to deal with Indian people by the time you got here. So what happened was that they were keen to recognize as many tribes as possible on the east coast because they were allies. Speaker 3:They were keen to run through all the tribes in the middle of America, from North Dakota, all the way down to Texas and all the way out to Colorado. And by the time they got here, they were purely motivated [00:24:30] by taking the land and they saw the Indian people as a burden on the west coast and California specifically because it was one of the last states. This is where Congress made it a policy to not recognize the tribes in California because they saw them as a burden because of 150 years of us policy with Indian tribe. Chris, what is your background here? What are you doing in this movement? My mom is from England and my father's from the Choctaw nation of Oklahoma. The reason we're the Choctaw nation of Oklahoma's, [00:25:00] cause Andrew Jackson relocated us in the 1830s from the state of Mississippi, which is our actual true home. Speaker 3:That's where our origin stories come from. The Choctaw people were pivotal in fighting in the war of 1812 against other Indian nations. For instance, to Coosa, uh, who is like a famous Indian leader who was very anti-American because he was on the British side. My tribe fought for the, for the United States. We were part of the war of 1812 where a large part of the victory of the war of 18, 12. The reason that we don't have any reservation in the state of Oklahoma [00:25:30] is because we picked the wrong side of the war for the civil war. So that's just a little brief history of how our tribe has been affected over in the state of Mississippi, in Oklahoma, by United States policy, United States Indian policy has changed depending on who's president, who's in Congress, what were were fighting. And where we are. Part of me here is that my dad, his family was born in Oklahoma since it became a state. Speaker 3:My great-great-grandmother arrived in Oklahoma the day it became a state as a settler. She was on the Non Indian [00:26:00] side and my dad's family has been born in the state of Oklahoma since we were relocated there in the 1830s he moved out here because of the air force. My granddad was relocated here as part of the air force. They came to California. So the reason why, for instance, inter-tribal friendship houses, the oldest Pan Indian meeting center in the United States, which is right here in Oakland on the west coast, is because Indians have been relocated to California specifically to the industrial areas like Oakland, [00:26:30] Los Angeles, which is where some of the largest Indian populations are in the United States is because of relocation. Sometimes that happened from what they call the relocation programs to the United States. Sometimes it comes because Indians have overwhelmingly been some of the most active volunteers for the United States military. Speaker 3:Uh, my dad went to cal Berkeley and so that's how my family got here. He actually wanted to fly my mom to Oklahoma to have me and my brother born there because we were the, the first generations [00:27:00] not born in Oklahoma since we were relocated there as a tribe. I went to school at California State University, East Bay and created a degree in American Indian pre-law because I knew that Indian law was what I wanted to do with my life. I remember ever since I was a kid, I would learn about the Indian policy. I would learn about sacred sites and it was something that would oftentimes have moved me to tears. And I knew it was something that I was passionate about. And when I started getting involved with Karena, one of the first sacred sites that I really sat down and worked for was in Cigar Tay, which was in Vallejo in 2011. Speaker 3:[00:27:30] And ever since then, it's been kind of hard to, to not follow my responsibilities, uh, to not follow the privileges that I've been given in this life, whether it be economic privileges of where I was born, but also my history of how my people got here to California, whether it be the Indian side or the English side, taking a step back from the Indian ancestry. For me, just as somebody who was born in Oakland, we need to look around and see the sacred sites that are around us. We need to know the history people lived here for [00:28:00] thousands of years before us and they're still here. And so part of that is acknowledging sacred sites and is knowing where these places are and what they mean. Our generation, I feel overwhelmingly has realized we're now coming to grips with our colonized history as colonizers, as people who participated in the colonization of North America and who also participated in the colonization of California. And we're realizing that we're on stolen land and some people call it guilt. That's one way of thinking about it, but it's [00:28:30] that we have to be more conscious. We have to think and we have to respect the people who are here now and the people here before us. And when you think about how long Berkeley has been a city compared to the 5,700 years that the west Berkeley Shell mound has been there, it's just a drop in the bucket. Speaker 2:So anyone listening today, I'm going to encourage people to go onto the Facebook page, west Berkeley show mouth, um, and to download the letters and to email it and to Shannon Allen's at the city planning, but not only for them to do it. I need them to get [00:29:00] five to 10 people, other people to do it. So if you're sitting at your office, you're listening to this, you have your coworkers, you have your mom, your dad, whoever it is that you know that's close to you and say, this is the right thing to do. As citizens of Berkeley, as citizens in the United States, that the Aloni people deserve to have this place saved. And that we can also ask the zoning board to actually change the zoning of that particular site, even though it's private property to make it a place that's actually open [00:29:30] space. If you want to make that a comment, ask the zoning board to make it a place that doesn't ever get built upon, that it stays open space and that they could rezone that particular lot to do. Just that. Speaker 1:Stop what you're doing. Grab a pen, get involved. I appreciate your energy today, so thank you Trina. Google. Thank you, Chris. Thank you so much. Thank you. You've been listening to method to the madness. You can find all of our podcasts on iTunes university. [00:30:00] Tune in again next Friday at noon. [inaudible]. See acast.com/privacy for privacy and opt-out information.

Malcolm Margolin 30 Years of Publishing California Culture Join TNS Host Michael Lerner in this quirky, funny, and poignant conversation with Malcolm Margolin, who is celebrating 30 years of publishing through his small, Berkeley-based indy press, Heyday Books. One of numerous thriving presses in Berkeley, Heyday had its beginnings in the tumult of the 1960s. It has not only survived but become a much lauded publisher of some of the best books on California history and culture. Margolin is also a naturalist and inveterate hiker. Malcolm Margolin Malcolm is the founder of Heyday Books, established in 1974. The mission of Heyday Books is to deepen people’s appreciation and understanding of California’s cultural, natural, historic, literary, and artistic resources. Malcolm’s vision has led the press to be especially active in publishing works by and about the California Indian community. Heyday has published more than thirty books on California Indians and since 1987 has been distributing News from Native California, a quarterly magazine devoted to California Indian culture and history. Many of the existing tribes indigenous to the state of California were nearly wiped out, due to disease, enslavement, and institutionalized genocide. In his role as publisher, Malcolm has supported the revitalization of Native language, dance, basketweaving, storytelling, and religious practice. He is the author of four books, the best known of them being The Ohlone Way: Indian Life in the San Francisco-Monterey Bay Area. Find out more about The New School at tns.commonweal.org.