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"slug": "this-new-tool-could-help-native-american-tribes-disproportionately-impacted-by-climate-change-reclaim-their-lands",
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"content": "\u003cp>Indigenous nations across the U.S. have lost nearly 99% of their historical land base over time. And it’s not just the quantity of land that matters, but the quality, too: Tribes were displaced to areas that are now more exposed to a wide variety of climate change risks.\u003c/p>\n\u003cp>Those are among the key findings of \u003ca href=\"https://www.science.org/doi/10.1126/science.abe4943\">a multiyear study published last week in the journal “Science.” Researchers at Yale University\u003c/a>, Colorado State University and the University of Michigan constructed a first-of-its-kind data set to quantify the history of land dispossession and forced migration in the U.S., and examine its long-term environmental and economic impacts.\u003c/p>\n\u003cp>As a result of the near-total loss of their tribal lands, the researchers say, Indigenous people are forced to live in areas that are, on average, more exposed to climate change hazards like extreme heat and decreased precipitation. Those lands are also less likely to lie over valuable subsurface oil and gas resources.\u003c/p>\n\u003cp>“When we think about how to address climate change, we sometimes forget that past U.S. policies and actions have led to conditions in which some groups are burdened more by climate change than others,” said Justin Farrell, a professor at the\u003ca href=\"https://environment.yale.edu/news/article/near-total-loss-historical-lands-leaves-indigenous-nations-us-more-vulnerable-climate\"> Yale School of the Environment\u003c/a> and the study’s lead author.\u003c/p>\n\u003cp>“And so when we’re talking about Native land dispossession [and] forced migration, in the American narrative at least, it’s this story of past harm done … There’s less attention to, how is this an ongoing story about current climate risk? How is this an ongoing story about future climate risk?” he said.\u003c/p>\n\u003ch3>Many tribes are facing more extreme environmental conditions\u003c/h3>\n\u003cfigure id=\"attachment_11894739\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-498470006.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11894739 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-498470006.jpg\" alt=\"A brown tree with most of its branches broken off and lying on the ground, in a desert landscape at twilight.\" width=\"1920\" height=\"1297\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006-800x540.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006-1020x689.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006-1536x1038.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">A dying Joshua Tree in Joshua Tree National Park on Nov. 22, 2015. California’s epic drought is having a devastating effect on the iconic trees, which normally can live to 200 years and are native only to the Mojave Desert region. \u003ccite>(Mark Ralston/AFP via Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>We know that European and American settlers forced Indigenous people off their lands and that colonialism laid the groundwork for systemic inequalities that persist to this day.\u003c/p>\n\u003cp>But experts have not previously been able to fully quantify the extent of that displacement, or measure how contemporary Indigenous lands compare to those that they lost in terms of environmental conditions and economic potential.\u003c/p>\n\u003cp>The study offers one of the most complete accountings of that history, and presents a stark illustration of how, more than two centuries later, the legacy of displacement has compounded the challenges faced by Indigenous groups as they confront the growing threat posed by climate change.\u003c/p>\n\u003cp>Indigenous nations in the U.S. have lost 98.9% of their historical land base since Europeans began colonizing the continent, the researchers found.[aside postID=news_11883520,news_11888310,news_11877591 label='Related Posts']\u003c/p>\n\u003cp>More than 42% of tribes from the historical period now have no federally or state-recognized land, and the present-day lands that tribes do possess are an average of 2.6% the size of their estimated historical area.\u003c/p>\n\u003cp>Present-day lands are also generally far from historical lands, averaging a distance of roughly 150 miles.\u003c/p>\n\u003cp>In terms of climate change, the analysis found that tribes’ current lands face more extreme heat and less precipitation. The \u003ca href=\"https://www.fortmojaveindiantribe.com/\">Fort Mojave Indian Tribe\u003c/a> (along the Colorado River), for example, experiences an average 62 more days of extreme heat per year than it did on its historical lands. Nearly half of tribes experience heightened wildfire hazard exposure.\u003c/p>\n\u003cp>The study also found that Native lands are less likely to include economically valuable oil and gas resources. And about half of tribes saw an increase in their proximity to federal lands, leaving them limited in how they can manage and use the land.\u003c/p>\n\u003ch3>Researchers say this isn’t necessarily a coincidence\u003c/h3>\n\u003cfigure id=\"attachment_11894738\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-469919480.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11894738 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-469919480.jpg\" alt=\"A teenager in a dark blue T-shirt and shorts crouches as he seems to leap out of a conical-shaped hut as sunlight dapples the dusty ground beyond a chain-link fence.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">A boy emerges from a hut made of native desert palm fronds at the Malki Museum during the annual traditional agave roast on the Morongo Reservation near Banning, California, April 11, 2015. \u003ccite>(David McNew/AFP via Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>When it comes to the climate change vulnerabilities of today, Kyle Whyte, one of the study’s co-authors, said many people mistakenly perceive the situation as one of tribes being in the wrong place at the wrong time. But it’s no accident, he said.\u003c/p>\n\u003cp>“The reason why tribal nations are located in the places they are is because the U.S. tried to remove them and get them out of the way, so that the U.S. could build this massive industrial economy, that we now know contributes to increased concentrations of increased greenhouse gasses in the atmosphere,” he said.\u003c/p>\n\u003cp>Farrell said there was no knowledge of rising temperatures at the time, but that colonizers’ economic interests motivated them to push tribes to areas they viewed as “less important” to the building of a nation.\u003c/p>\n\u003ch3>The study was seven years in the making\u003c/h3>\n\u003cp>To arrive at their findings, the researchers examined everything from Indigenous nations’ archives and territory maps to federal records and digitized treaties. This data is now publicly available in the \u003ca href=\"https://nativeland.info/\">Native Land Information System\u003c/a>.\u003c/p>\n\u003cp>They classified each tribe’s land base data within the historical and present-day periods, then turned to statistical models to answer their driving questions: What was the full extent of land dispossession and forced migration for tribes, and did their new lands offer improved or reduced environmental conditions and economic opportunities over time?\u003c/p>\n\u003cp>The project took seven years, and meant having to navigate myriad methodological and ethical challenges.\u003c/p>\n\u003cp>For example, Farrell said that accurately representing the ways in which Indigenous nations see their relationship with land meant resisting the more traditional academic approach of imposing strict boundary lines on tribes (and instead allowing for the fact that multiple tribes may occupy the same land). He also noted that most of their historical sources came from colonizer records.\u003c/p>\n\u003cfigure id=\"attachment_11894740\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-840307466.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11894740\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-840307466.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Four mature desert bighorn rams are seen in the Trilobite Wilderness region of Mojave Trails National Monument on Aug. 27, 2017, near Essex, California. \u003ccite>(David McNew/Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“That’s a limitation in the study, and why we see this collection as more of a start than a finish,” Farrell explained.\u003c/p>\n\u003cp>Whyte, a professor at the University of Michigan and an enrolled member of the Citizen Potawatomi Nation, also noted that the number of Native American professors is relatively small, and that few non-Native scholars are interested — or qualified — in documenting complex situations of land dispossession.\u003c/p>\n\u003ch3>The authors want the public’s help in painting a fuller picture\u003c/h3>\n\u003cp>After nearly a decade of work on the project, the researchers are now making their data public in the hopes that other scholars and members of Indigenous nations will review and improve upon their findings to provide an even more specific picture.\u003c/p>\n\u003cp>They say that information is crucial for establishing policies aimed at mitigating future impacts of climate change, as well as remediating the land dispossession that caused these vulnerabilities in the first place.\u003c/p>\n\u003cp>For his part, Whyte said that the tools and data sets that the federal government has historically used to assess environmental justice issues facing Indigenous people have been lacking.\u003c/p>\n\u003cp>He thinks this new data offers tribes an important tool in being able to articulate the land loss issues that they face and argue for greater support for tribal sovereignty and the capacity to manage their own lands — including so that they can deal with the effects of climate change.\u003c/p>\n\u003cp>Specifically, he said, it could help identify the tribal communities that would benefit from a \u003ca href=\"https://www.whitehouse.gov/omb/briefing-room/2021/07/20/the-path-to-achieving-justice40/\">Biden administration pledge to deliver at least 40% of the overall benefits from federal investments in climate and clean energy to marginalized communities\u003c/a>.\u003c/p>\n\u003cp>The data also holds important takeaways for those outside the Indigenous community and federal government.\u003c/p>\n\u003cp>Whyte, who serves as a member of the White House Environmental Justice Advisory Council, encouraged the general public to advocate for the importance of the federal government engaging in “nation-to-nation consultation with tribes,” noting that voters don’t typically evaluate politicians based on their track records for working with tribes.\u003c/p>\n\u003cp>“Our study shows that the U.S. needs to strengthen its consultative work with tribes to figure out — for each tribe — how to deal with the effects of land dispossession, how to engage in landback and how to promote self-governance and sovereignty of Native people,” he said. “Readers need to hold the government accountable for that whether they live in Indian country or not.”\u003c/p>\n\u003cdiv class=\"fullattribution\">Copyright 2021 NPR. To see more, visit https://www.npr.org.\u003cimg decoding=\"async\" src=\"https://www.google-analytics.com/__utm.gif?utmac=UA-5828686-4&utmdt=How+loss+of+historical+lands+makes+Native+Americans+more+vulnerable+to+climate+change&utme=8(APIKey)9(MDAxOTAwOTE4MDEyMTkxMDAzNjczZDljZA004)\">\u003c/div>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"excerpt": "Indigenous nations across the U.S. lost nearly 99% of their historical land base over time, new research shows. What little land they have left is especially vulnerable to climate change risks.",
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"title": "This New Tool Could Help Native American Tribes Disproportionately Impacted by Climate Change Reclaim Their Lands | KQED",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>Indigenous nations across the U.S. have lost nearly 99% of their historical land base over time. And it’s not just the quantity of land that matters, but the quality, too: Tribes were displaced to areas that are now more exposed to a wide variety of climate change risks.\u003c/p>\n\u003cp>Those are among the key findings of \u003ca href=\"https://www.science.org/doi/10.1126/science.abe4943\">a multiyear study published last week in the journal “Science.” Researchers at Yale University\u003c/a>, Colorado State University and the University of Michigan constructed a first-of-its-kind data set to quantify the history of land dispossession and forced migration in the U.S., and examine its long-term environmental and economic impacts.\u003c/p>\n\u003cp>As a result of the near-total loss of their tribal lands, the researchers say, Indigenous people are forced to live in areas that are, on average, more exposed to climate change hazards like extreme heat and decreased precipitation. Those lands are also less likely to lie over valuable subsurface oil and gas resources.\u003c/p>\n\u003cp>“When we think about how to address climate change, we sometimes forget that past U.S. policies and actions have led to conditions in which some groups are burdened more by climate change than others,” said Justin Farrell, a professor at the\u003ca href=\"https://environment.yale.edu/news/article/near-total-loss-historical-lands-leaves-indigenous-nations-us-more-vulnerable-climate\"> Yale School of the Environment\u003c/a> and the study’s lead author.\u003c/p>\n\u003cp>“And so when we’re talking about Native land dispossession [and] forced migration, in the American narrative at least, it’s this story of past harm done … There’s less attention to, how is this an ongoing story about current climate risk? How is this an ongoing story about future climate risk?” he said.\u003c/p>\n\u003ch3>Many tribes are facing more extreme environmental conditions\u003c/h3>\n\u003cfigure id=\"attachment_11894739\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-498470006.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11894739 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-498470006.jpg\" alt=\"A brown tree with most of its branches broken off and lying on the ground, in a desert landscape at twilight.\" width=\"1920\" height=\"1297\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006-800x540.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006-1020x689.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-498470006-1536x1038.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">A dying Joshua Tree in Joshua Tree National Park on Nov. 22, 2015. California’s epic drought is having a devastating effect on the iconic trees, which normally can live to 200 years and are native only to the Mojave Desert region. \u003ccite>(Mark Ralston/AFP via Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>We know that European and American settlers forced Indigenous people off their lands and that colonialism laid the groundwork for systemic inequalities that persist to this day.\u003c/p>\n\u003cp>But experts have not previously been able to fully quantify the extent of that displacement, or measure how contemporary Indigenous lands compare to those that they lost in terms of environmental conditions and economic potential.\u003c/p>\n\u003cp>The study offers one of the most complete accountings of that history, and presents a stark illustration of how, more than two centuries later, the legacy of displacement has compounded the challenges faced by Indigenous groups as they confront the growing threat posed by climate change.\u003c/p>\n\u003cp>Indigenous nations in the U.S. have lost 98.9% of their historical land base since Europeans began colonizing the continent, the researchers found.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>More than 42% of tribes from the historical period now have no federally or state-recognized land, and the present-day lands that tribes do possess are an average of 2.6% the size of their estimated historical area.\u003c/p>\n\u003cp>Present-day lands are also generally far from historical lands, averaging a distance of roughly 150 miles.\u003c/p>\n\u003cp>In terms of climate change, the analysis found that tribes’ current lands face more extreme heat and less precipitation. The \u003ca href=\"https://www.fortmojaveindiantribe.com/\">Fort Mojave Indian Tribe\u003c/a> (along the Colorado River), for example, experiences an average 62 more days of extreme heat per year than it did on its historical lands. Nearly half of tribes experience heightened wildfire hazard exposure.\u003c/p>\n\u003cp>The study also found that Native lands are less likely to include economically valuable oil and gas resources. And about half of tribes saw an increase in their proximity to federal lands, leaving them limited in how they can manage and use the land.\u003c/p>\n\u003ch3>Researchers say this isn’t necessarily a coincidence\u003c/h3>\n\u003cfigure id=\"attachment_11894738\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-469919480.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11894738 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-469919480.jpg\" alt=\"A teenager in a dark blue T-shirt and shorts crouches as he seems to leap out of a conical-shaped hut as sunlight dapples the dusty ground beyond a chain-link fence.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-469919480-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">A boy emerges from a hut made of native desert palm fronds at the Malki Museum during the annual traditional agave roast on the Morongo Reservation near Banning, California, April 11, 2015. \u003ccite>(David McNew/AFP via Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>When it comes to the climate change vulnerabilities of today, Kyle Whyte, one of the study’s co-authors, said many people mistakenly perceive the situation as one of tribes being in the wrong place at the wrong time. But it’s no accident, he said.\u003c/p>\n\u003cp>“The reason why tribal nations are located in the places they are is because the U.S. tried to remove them and get them out of the way, so that the U.S. could build this massive industrial economy, that we now know contributes to increased concentrations of increased greenhouse gasses in the atmosphere,” he said.\u003c/p>\n\u003cp>Farrell said there was no knowledge of rising temperatures at the time, but that colonizers’ economic interests motivated them to push tribes to areas they viewed as “less important” to the building of a nation.\u003c/p>\n\u003ch3>The study was seven years in the making\u003c/h3>\n\u003cp>To arrive at their findings, the researchers examined everything from Indigenous nations’ archives and territory maps to federal records and digitized treaties. This data is now publicly available in the \u003ca href=\"https://nativeland.info/\">Native Land Information System\u003c/a>.\u003c/p>\n\u003cp>They classified each tribe’s land base data within the historical and present-day periods, then turned to statistical models to answer their driving questions: What was the full extent of land dispossession and forced migration for tribes, and did their new lands offer improved or reduced environmental conditions and economic opportunities over time?\u003c/p>\n\u003cp>The project took seven years, and meant having to navigate myriad methodological and ethical challenges.\u003c/p>\n\u003cp>For example, Farrell said that accurately representing the ways in which Indigenous nations see their relationship with land meant resisting the more traditional academic approach of imposing strict boundary lines on tribes (and instead allowing for the fact that multiple tribes may occupy the same land). He also noted that most of their historical sources came from colonizer records.\u003c/p>\n\u003cfigure id=\"attachment_11894740\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-840307466.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11894740\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/11/GettyImages-840307466.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/11/GettyImages-840307466-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Four mature desert bighorn rams are seen in the Trilobite Wilderness region of Mojave Trails National Monument on Aug. 27, 2017, near Essex, California. \u003ccite>(David McNew/Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“That’s a limitation in the study, and why we see this collection as more of a start than a finish,” Farrell explained.\u003c/p>\n\u003cp>Whyte, a professor at the University of Michigan and an enrolled member of the Citizen Potawatomi Nation, also noted that the number of Native American professors is relatively small, and that few non-Native scholars are interested — or qualified — in documenting complex situations of land dispossession.\u003c/p>\n\u003ch3>The authors want the public’s help in painting a fuller picture\u003c/h3>\n\u003cp>After nearly a decade of work on the project, the researchers are now making their data public in the hopes that other scholars and members of Indigenous nations will review and improve upon their findings to provide an even more specific picture.\u003c/p>\n\u003cp>They say that information is crucial for establishing policies aimed at mitigating future impacts of climate change, as well as remediating the land dispossession that caused these vulnerabilities in the first place.\u003c/p>\n\u003cp>For his part, Whyte said that the tools and data sets that the federal government has historically used to assess environmental justice issues facing Indigenous people have been lacking.\u003c/p>\n\u003cp>He thinks this new data offers tribes an important tool in being able to articulate the land loss issues that they face and argue for greater support for tribal sovereignty and the capacity to manage their own lands — including so that they can deal with the effects of climate change.\u003c/p>\n\u003cp>Specifically, he said, it could help identify the tribal communities that would benefit from a \u003ca href=\"https://www.whitehouse.gov/omb/briefing-room/2021/07/20/the-path-to-achieving-justice40/\">Biden administration pledge to deliver at least 40% of the overall benefits from federal investments in climate and clean energy to marginalized communities\u003c/a>.\u003c/p>\n\u003cp>The data also holds important takeaways for those outside the Indigenous community and federal government.\u003c/p>\n\u003cp>Whyte, who serves as a member of the White House Environmental Justice Advisory Council, encouraged the general public to advocate for the importance of the federal government engaging in “nation-to-nation consultation with tribes,” noting that voters don’t typically evaluate politicians based on their track records for working with tribes.\u003c/p>\n\u003cp>“Our study shows that the U.S. needs to strengthen its consultative work with tribes to figure out — for each tribe — how to deal with the effects of land dispossession, how to engage in landback and how to promote self-governance and sovereignty of Native people,” he said. “Readers need to hold the government accountable for that whether they live in Indian country or not.”\u003c/p>\n\u003cdiv class=\"fullattribution\">Copyright 2021 NPR. To see more, visit https://www.npr.org.\u003cimg decoding=\"async\" src=\"https://www.google-analytics.com/__utm.gif?utmac=UA-5828686-4&utmdt=How+loss+of+historical+lands+makes+Native+Americans+more+vulnerable+to+climate+change&utme=8(APIKey)9(MDAxOTAwOTE4MDEyMTkxMDAzNjczZDljZA004)\">\u003c/div>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cp>Last week, U.S. Senator Alex Padilla, D-California, joined senators from New Mexico and California who are introducing legislation to officially recognize Indigenous Peoples Day as a public holiday. \u003ca href=\"https://www.heinrich.senate.gov/download/alb21f79pdf\">The bill [PDF download]\u003c/a> would replace Columbus Day with Indigenous Peoples Day in all federal laws and regulations.\u003c/p>\n\u003cp>Long before this year, the \u003ca href=\"https://www.kqed.org/news/11621763/how-berkeley-became-the-first-city-to-ditch-columbus-day-for-indigenous-peoples-day\">residents of Berkeley, California, played an important role\u003c/a> locally in calling for a similar change. In 1992, just weeks before the 500th anniversary of Columbus’s arrival, local Native American leaders persuaded Berkeley’s City Council to get rid of Columbus Day and celebrate Indigenous Peoples Day instead. \u003cspan style=\"font-weight: 400\">[aside postID=news_11621763,news_11788540]\u003c/span>\u003c/p>\n\u003cp>It’s an idea that’s since gained broad support. These days, 13 states and over 100 cities have recognized Indigenous Peoples Day, and in \u003ca href=\"https://www.gov.ca.gov/2019/10/14/governor-newsom-issues-proclamation-declaring-indigenous-peoples-day/\" target=\"_blank\" rel=\"noopener noreferrer\">2019\u003c/a> and \u003ca href=\"https://www.gov.ca.gov/2020/10/12/governor-newsom-issues-proclamation-declaring-indigenous-peoples-day-10-12-20/\" target=\"_blank\" rel=\"noopener noreferrer\">2020\u003c/a> Gov. Gavin Newsom issued a proclamation declaring Indigenous Peoples Day the second Monday in October, long celebrated as Columbus Day. However, the state of \u003ca href=\"https://www.sos.ca.gov/state-holidays\">California does not recognize Columbus Day or Indigenous Peoples Day\u003c/a> as a holiday.\u003c/p>\n\u003cfigure id=\"attachment_11891952\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11891952 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-800x533.jpg\" alt=\"Several people dance holding hands in a circle, amid a crowd sitting on blankets on a lawn.\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-1020x679.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-1536x1022.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">The Round Valley Dancers invite the crowd to join a round dance during an Indigenous Peoples Day commemoration at Yerba Buena Gardens in San Francisco on Oct. 11, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“It is long past time that we formally recognize and commemorate the contributions of Indigenous people throughout the country,” said Padilla in a press release. “As our nation continues to reflect and reckon with our past, this legislation is a small step towards honoring the resilience and recognizing the trauma of Indigenous people.”\u003c/p>\n\u003cp>Supported by the\u003ca href=\"https://www.indigenouspeoplesinitiative.org/\" target=\"_blank\" rel=\"noopener noreferrer\"> Indigenous Peoples’ Day Initiative\u003c/a>, the legislation is a joint effort from several organizations including the National Council of Urban Indian Health, the National Congress of American Indians, the Association of American Indian Affairs, the Navajo Nation, and the All Pueblo Council of Governors.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>“If the United States chooses to recognize Indigenous Peoples Day, we acknowledge a history marked by broken promises, violence, and deprivation,” said Dylan O. Baca, president of the Indigenous Peoples’ Initiative. But Baca also sees the acknowledgment as part of creating a future of mutual respect. “It is the hope of my community that this day will help alleviate the effects of oppression and work to create future generations who understand the importance of our shared experiences,” he said in a statement.\u003c/p>\n\u003cp>But activists, including members of Native American tribes, said ending the formal holiday in Columbus’s name has been stymied by politicians and organizations focusing on Italian American heritage.\u003c/p>\n\u003cp>“The opposition has tried to paint Columbus as a benevolent man, similar to how white supremacists have painted Robert E. Lee,” Les Begay, Diné Nation member and co-founder of the Indigenous Peoples’ Day Coalition of Illinois, said, referring to the Civil War general who led the Confederate Army.\u003c/p>\n\u003cfigure id=\"attachment_11891951\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11891951 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-800x533.jpg\" alt=\"A dancer in a red, blue, and white costume, including a headdress and a feathered tail, holds feathers in both hands and faces the sun.\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-1020x679.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-1536x1022.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">The group Tiny and the Bunch dance during the 3rd annual Indigenous Peoples Day commemoration at Yerba Buena Gardens in San Francisco on Oct. 11, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp class=\"Component-root-0-2-61 Component-p-0-2-52\">Columbus’s arrival began centuries of exploration and colonization by European nations, bringing violence, disease and other suffering to Indigenous people already living in the Western Hemisphere.\u003c/p>\n\u003cp class=\"Component-root-0-2-61 Component-p-0-2-52\">“Not honoring Indigenous peoples on this day just continues to erase our history, our contributions and the fact that we were the first inhabitants of this country,” Begay said.\u003c/p>\n\u003cp>Navajo Nation President Jonathan Nez said in a statement that he believes the change from Columbus Day to Indigenous Peoples Day would provide young Navajo children with a sense of pride.\u003c/p>\n\u003ch3>\u003cstrong>First-ever presidential proclamation on Indigenous Peoples Day\u003c/strong>\u003c/h3>\n\u003cp>On Oct. 8, President Joe Biden issued a presidential “\u003ca href=\"https://www.whitehouse.gov/briefing-room/presidential-actions/2021/10/08/a-proclamation-indigenous-peoples-day-2021/\">Proclamation on Indigenous Peoples’ Day\u003c/a>,” providing a significant boost to efforts aimed at refocusing the federal holiday honoring Christopher Columbus toward an appreciation of Indigenous peoples.\u003c/p>\n\u003cp>The day will be observed on Oct. 11, along with Columbus Day.\u003c/p>\n\u003cp>“For generations, Federal policies systematically sought to assimilate and displace Native people and eradicate Native cultures,” Biden wrote in the Indigenous Peoples Day proclamation. “Today, we recognize Indigenous peoples’ resilience and strength as well as the immeasurable positive impact that they have made on every aspect of American society.”[pullquote size=\"medium\" align=\"right\" citation=\"Dylan O. Baca, president of the Indigenous Peoples' Initiative\"]“If the United States chooses to recognize Indigenous Peoples’ Day, we acknowledge a history marked by broken promises, violence, and deprivation.”[/pullquote]\u003c/p>\n\u003cp>In a separate \u003ca href=\"https://www.whitehouse.gov/briefing-room/presidential-actions/2021/10/08/a-proclamation-on-columbus-day-2021/\" target=\"_blank\" rel=\"noopener noreferrer\">proclamation on Columbus Day\u003c/a>, Biden praised the role of Italian Americans in U.S. society, but also referenced the violence and harm Columbus and other explorers caused.\u003c/p>\n\u003cp>Making landfall in what is now the Bahamas on Oct. 12, 1492, Columbus, an Italian, was the first of a wave of European explorers who decimated Indigenous populations in the Americas in quests for gold and other commodities, including people to enslave.\u003c/p>\n\u003cp>“Today, we also acknowledge the painful history of wrongs and atrocities that many European explorers inflicted on Tribal Nations and Indigenous communities,” Biden wrote. “It is a measure of our greatness as a Nation that we do not seek to bury these shameful episodes of our past — that we face them honestly, we bring them to the light, and we do all we can to address them.”\u003c/p>\n\u003cp>White House Press Secretary Jen Psaki said Biden “felt strongly” about recognizing Indigenous Peoples Day. Asked if Biden might seek to end marking Columbus Day as a federal holiday, she replied, “I don’t have any predictions at this point.”\u003c/p>\n\u003cp>John Echohawk, executive director of the Native American Rights Fund, said the president’s decision to recognize Indigenous Peoples Day was an important step.\u003c/p>\n\u003cp>“Big changes happen from each small step, and we hope this administration intends to continue making positive steps towards shaping a brighter future for all citizens,” Echohawk said.\u003c/p>\n\u003cp>https://twitter.com/NewsHour/status/1446574371171192840\u003c/p>\n\u003cp>Biden made the announcement on the same day the White House was disclosing its plans to restore territory to two sprawling national monuments in Utah that former President Donald Trump had stripped of protections.\u003c/p>\n\u003cp>“Every opportunity we have to share the truth of our collective histories gives all of us a stronger foundation from which to build a true representative democracy,” said Shannon O’Loughlin, a citizen of the Choctaw Nation of Oklahoma and chief executive and attorney at the Association on American Indian Affairs. “We cannot know the truth without first acknowledging the original — and continuing — caretakers of this Turtle Island.”\u003c/p>\n\u003cp>Celebrations honoring Indigenous Peoples Day in the Bay Area will be held on \u003ca href=\"https://www.oursausalito.com/alcatraz/alcatraz-indigenous-peoples-day-sunrise-gathering-2017.html\" target=\"_blank\" rel=\"noopener noreferrer\">Alcatraz Island\u003c/a> and in \u003ca href=\"https://ybgfestival.org/event/indigenous-peoples-day-2021/\" target=\"_blank\" rel=\"noopener noreferrer\">Yerba Buena Gardens\u003c/a>. \u003ca href=\"https://www.ipdpowwow.org/\">Additional events are taking place online.\u003c/a>\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n\u003cp>\u003cem>This article includes additional reporting from The Associated Press.\u003c/em>\u003c/p>\n\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/span>\u003c/p>\n\u003cp>It’s an idea that’s since gained broad support. These days, 13 states and over 100 cities have recognized Indigenous Peoples Day, and in \u003ca href=\"https://www.gov.ca.gov/2019/10/14/governor-newsom-issues-proclamation-declaring-indigenous-peoples-day/\" target=\"_blank\" rel=\"noopener noreferrer\">2019\u003c/a> and \u003ca href=\"https://www.gov.ca.gov/2020/10/12/governor-newsom-issues-proclamation-declaring-indigenous-peoples-day-10-12-20/\" target=\"_blank\" rel=\"noopener noreferrer\">2020\u003c/a> Gov. Gavin Newsom issued a proclamation declaring Indigenous Peoples Day the second Monday in October, long celebrated as Columbus Day. However, the state of \u003ca href=\"https://www.sos.ca.gov/state-holidays\">California does not recognize Columbus Day or Indigenous Peoples Day\u003c/a> as a holiday.\u003c/p>\n\u003cfigure id=\"attachment_11891952\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11891952 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-800x533.jpg\" alt=\"Several people dance holding hands in a circle, amid a crowd sitting on blankets on a lawn.\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-1020x679.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03-1536x1022.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_ppl_day_2021_03.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">The Round Valley Dancers invite the crowd to join a round dance during an Indigenous Peoples Day commemoration at Yerba Buena Gardens in San Francisco on Oct. 11, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“It is long past time that we formally recognize and commemorate the contributions of Indigenous people throughout the country,” said Padilla in a press release. “As our nation continues to reflect and reckon with our past, this legislation is a small step towards honoring the resilience and recognizing the trauma of Indigenous people.”\u003c/p>\n\u003cp>Supported by the\u003ca href=\"https://www.indigenouspeoplesinitiative.org/\" target=\"_blank\" rel=\"noopener noreferrer\"> Indigenous Peoples’ Day Initiative\u003c/a>, the legislation is a joint effort from several organizations including the National Council of Urban Indian Health, the National Congress of American Indians, the Association of American Indian Affairs, the Navajo Nation, and the All Pueblo Council of Governors.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>“If the United States chooses to recognize Indigenous Peoples Day, we acknowledge a history marked by broken promises, violence, and deprivation,” said Dylan O. Baca, president of the Indigenous Peoples’ Initiative. But Baca also sees the acknowledgment as part of creating a future of mutual respect. “It is the hope of my community that this day will help alleviate the effects of oppression and work to create future generations who understand the importance of our shared experiences,” he said in a statement.\u003c/p>\n\u003cp>But activists, including members of Native American tribes, said ending the formal holiday in Columbus’s name has been stymied by politicians and organizations focusing on Italian American heritage.\u003c/p>\n\u003cp>“The opposition has tried to paint Columbus as a benevolent man, similar to how white supremacists have painted Robert E. Lee,” Les Begay, Diné Nation member and co-founder of the Indigenous Peoples’ Day Coalition of Illinois, said, referring to the Civil War general who led the Confederate Army.\u003c/p>\n\u003cfigure id=\"attachment_11891951\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11891951 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-800x533.jpg\" alt=\"A dancer in a red, blue, and white costume, including a headdress and a feathered tail, holds feathers in both hands and faces the sun.\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-1020x679.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021-1536x1022.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/10/Indigenous_Peoples_Day2021.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">The group Tiny and the Bunch dance during the 3rd annual Indigenous Peoples Day commemoration at Yerba Buena Gardens in San Francisco on Oct. 11, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp class=\"Component-root-0-2-61 Component-p-0-2-52\">Columbus’s arrival began centuries of exploration and colonization by European nations, bringing violence, disease and other suffering to Indigenous people already living in the Western Hemisphere.\u003c/p>\n\u003cp class=\"Component-root-0-2-61 Component-p-0-2-52\">“Not honoring Indigenous peoples on this day just continues to erase our history, our contributions and the fact that we were the first inhabitants of this country,” Begay said.\u003c/p>\n\u003cp>Navajo Nation President Jonathan Nez said in a statement that he believes the change from Columbus Day to Indigenous Peoples Day would provide young Navajo children with a sense of pride.\u003c/p>\n\u003ch3>\u003cstrong>First-ever presidential proclamation on Indigenous Peoples Day\u003c/strong>\u003c/h3>\n\u003cp>On Oct. 8, President Joe Biden issued a presidential “\u003ca href=\"https://www.whitehouse.gov/briefing-room/presidential-actions/2021/10/08/a-proclamation-indigenous-peoples-day-2021/\">Proclamation on Indigenous Peoples’ Day\u003c/a>,” providing a significant boost to efforts aimed at refocusing the federal holiday honoring Christopher Columbus toward an appreciation of Indigenous peoples.\u003c/p>\n\u003cp>The day will be observed on Oct. 11, along with Columbus Day.\u003c/p>\n\u003cp>“For generations, Federal policies systematically sought to assimilate and displace Native people and eradicate Native cultures,” Biden wrote in the Indigenous Peoples Day proclamation. “Today, we recognize Indigenous peoples’ resilience and strength as well as the immeasurable positive impact that they have made on every aspect of American society.”\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>In a separate \u003ca href=\"https://www.whitehouse.gov/briefing-room/presidential-actions/2021/10/08/a-proclamation-on-columbus-day-2021/\" target=\"_blank\" rel=\"noopener noreferrer\">proclamation on Columbus Day\u003c/a>, Biden praised the role of Italian Americans in U.S. society, but also referenced the violence and harm Columbus and other explorers caused.\u003c/p>\n\u003cp>Making landfall in what is now the Bahamas on Oct. 12, 1492, Columbus, an Italian, was the first of a wave of European explorers who decimated Indigenous populations in the Americas in quests for gold and other commodities, including people to enslave.\u003c/p>\n\u003cp>“Today, we also acknowledge the painful history of wrongs and atrocities that many European explorers inflicted on Tribal Nations and Indigenous communities,” Biden wrote. “It is a measure of our greatness as a Nation that we do not seek to bury these shameful episodes of our past — that we face them honestly, we bring them to the light, and we do all we can to address them.”\u003c/p>\n\u003cp>White House Press Secretary Jen Psaki said Biden “felt strongly” about recognizing Indigenous Peoples Day. Asked if Biden might seek to end marking Columbus Day as a federal holiday, she replied, “I don’t have any predictions at this point.”\u003c/p>\n\u003cp>John Echohawk, executive director of the Native American Rights Fund, said the president’s decision to recognize Indigenous Peoples Day was an important step.\u003c/p>\n\u003cp>“Big changes happen from each small step, and we hope this administration intends to continue making positive steps towards shaping a brighter future for all citizens,” Echohawk said.\u003c/p>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\n\u003cp>Biden made the announcement on the same day the White House was disclosing its plans to restore territory to two sprawling national monuments in Utah that former President Donald Trump had stripped of protections.\u003c/p>\n\u003cp>“Every opportunity we have to share the truth of our collective histories gives all of us a stronger foundation from which to build a true representative democracy,” said Shannon O’Loughlin, a citizen of the Choctaw Nation of Oklahoma and chief executive and attorney at the Association on American Indian Affairs. “We cannot know the truth without first acknowledging the original — and continuing — caretakers of this Turtle Island.”\u003c/p>\n\u003cp>Celebrations honoring Indigenous Peoples Day in the Bay Area will be held on \u003ca href=\"https://www.oursausalito.com/alcatraz/alcatraz-indigenous-peoples-day-sunrise-gathering-2017.html\" target=\"_blank\" rel=\"noopener noreferrer\">Alcatraz Island\u003c/a> and in \u003ca href=\"https://ybgfestival.org/event/indigenous-peoples-day-2021/\" target=\"_blank\" rel=\"noopener noreferrer\">Yerba Buena Gardens\u003c/a>. \u003ca href=\"https://www.ipdpowwow.org/\">Additional events are taking place online.\u003c/a>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cp>\u003cspan style=\"font-weight: 400\">California is in the grip of another round of devastating wildfires, including history-making blazes that have jumped from one side of the Sierra to the other, fueled by overgrown forests thick with dry brush. But it hasn’t always been that way. \u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">For thousands of years before contact with Europeans, the Karuk people, like many others, tended their land with fire. The Karuk tribe is one of the largest in California, spanning parts of Humboldt and Siskiyou counties along the Klamath River. When the federal government took over managing the forest in the mid-1800s, it stripped the Karuk people of their relationship with fire. Suppressing cultural burning and indigenous fire management techniques has had profound effects, contributing to the mammoth fires burning year after year across the state. \u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">In this half-hour documentary, KQED Science reporter Danielle Venton walks through the forest with tribal leaders and witnesses a controlled burn firsthand. She looks at the relationship between the Karuk and cultural burning, and the tribe’s negotiations with the state of California to get that control back.\u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">You can find more of Danielle’s reporting on the Karuk \u003c/span>\u003ca href=\"https://www.kqed.org/science/1973196/the-karuk-used-fire-to-manage-the-forest-for-centuries-now-they-want-to-do-that-again\">\u003cspan style=\"font-weight: 400\">here.\u003c/span>\u003c/a>\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\u003cp>\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003cspan style=\"font-weight: 400\">California is in the grip of another round of devastating wildfires, including history-making blazes that have jumped from one side of the Sierra to the other, fueled by overgrown forests thick with dry brush. But it hasn’t always been that way. \u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">For thousands of years before contact with Europeans, the Karuk people, like many others, tended their land with fire. The Karuk tribe is one of the largest in California, spanning parts of Humboldt and Siskiyou counties along the Klamath River. When the federal government took over managing the forest in the mid-1800s, it stripped the Karuk people of their relationship with fire. Suppressing cultural burning and indigenous fire management techniques has had profound effects, contributing to the mammoth fires burning year after year across the state. \u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">In this half-hour documentary, KQED Science reporter Danielle Venton walks through the forest with tribal leaders and witnesses a controlled burn firsthand. She looks at the relationship between the Karuk and cultural burning, and the tribe’s negotiations with the state of California to get that control back.\u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">You can find more of Danielle’s reporting on the Karuk \u003c/span>\u003ca href=\"https://www.kqed.org/science/1973196/the-karuk-used-fire-to-manage-the-forest-for-centuries-now-they-want-to-do-that-again\">\u003cspan style=\"font-weight: 400\">here.\u003c/span>\u003c/a>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"disqusTitle": "Examining the Painful Legacy of Native American Boarding Schools in the US",
"title": "Examining the Painful Legacy of Native American Boarding Schools in the US",
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"content": "\u003cp>The recent discoveries of \u003ca href=\"https://www.livescience.com/childrens-graves-residential-schools-canada.html\">more than 1,000\u003c/a> unmarked graves at Indigenous residential schools in Canada has drawn attention to the troubling legacy of similar institutions in California and elsewhere in the United States.\u003c/p>\n\u003cp>In June, the U.S. launched \u003ca href=\"https://www.npr.org/2021/07/11/1013772743/indian-boarding-school-gravesites-federal-investigation\">its own investigation\u003c/a> into the long history of abuse and loss of life at hundreds of boarding schools for Native American children run by the federal government from the mid-1800s through much of the 20th century. Interior Secretary Deb Haaland, the first Native American to serve as a cabinet secretary, said she wants the investigation to focus closely on cemeteries and possible burial sites at or near the schools.\u003c/p>\n\u003cp>[aside label=\"related coverage\" tag=\"native-american\"]For more than 100 years, the U.S. government forcibly relocated tens of thousands of Native American children to boarding schools under an assimilation program meant to suppress their languages, beliefs and identities.\u003c/p>\n\u003cp>Historians estimate that by the early 20th century, more than three-quarters of all Native children attended one of more than 350 of these schools, including several in California.\u003c/p>\n\u003cp>Last month, the \u003ca href=\"https://nativenewsonline.net/currents/united-urban-warrior-society-california-chapter-calls-on-state-of-california-to-investigate-indian-boarding-schools\">United Urban Warrior Society-California Chapter\u003c/a> (UUWS-CC) called on Gov. Gavin Newsom to begin an immediate investigation of all Native American boarding schools in California.\u003c/p>\n\u003cp>\"These crimes committed against California Native Children while forced and kidnapped to attend these California Native Boarding Schools must be acknowledged by the Christian Churches and their institutions that ran them and held accountable for the crimes they committed against our Children from 1850 to the 1960s,\" the group wrote in its letter.\u003c/p>\n\u003cp>The letter references \u003ca href=\"https://www.politico.com/states/california/story/2019/06/18/newsom-to-deliver-californias-formal-apology-to-native-americans-along-with-a-national-first-1065879\">Newsom's 2019 apology\u003c/a> to California Native people, and the \u003ca href=\"https://tribalaffairs.ca.gov/cthc/\">Truth and Healing Council\u003c/a> that he established to help clarify the historical record and begin the reconciliation process.\u003c/p>\n\u003cp>\"California must reckon with our dark history. California Native American people suffered violence, discrimination and exploitation sanctioned by state government throughout its history,\" Newsom said in the statement. \"We can never undo the wrongs inflicted on the peoples who have lived on this land that we now call California since time immemorial, but we can work together to build bridges, tell the truth about our past and begin to heal deep wounds.\"\u003c/p>\n\u003cp>Three large Native American boarding schools operated in California: the Fort Bidwell Indian School, the St. Boniface Indian Industrial School in Banning, and the Sherman Institute in Riverside, founded as the Perris Indian School in Perris. A cemetery at the Sherman school contains the graves of students who died there and were not returned to their families, often due to lack of funds, according to the UUWS-CC.\u003c/p>\n\u003cp>Earlier this week, KQED Forum's Mina Kim discussed the troubled history of Native American boarding schools with several experts on the topic.\u003c/p>\n\u003cp>\u003cem>Guests included\u003c/em>:\u003c/p>\n\u003cul>\n\u003cli>William Bauer, American Indian history professor, University of Nevada, Las Vegas, and enrolled tribal member of the Round Valley Indian Tribes in northern Mendocino County\u003c/li>\n\u003cli>Lindsay Montgomery, assistant professor of anthropology, University of Arizona, and co-author of \"Objects of Survivance: A Material History of the American Indian School Experience,\" University Press of Colorado\u003c/li>\n\u003c/ul>\n\u003cp>\u003cem>This interview has been edited for length and clarity. \u003c/em>\u003c/p>\n\u003cp>\u003cstrong>Help me understand the genesis of these schools in the 1800s. What ideology informed them? What was behind their creation?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>Lindsay Montgomery\u003c/em>: The schools became a key part of the federal government's approach to the \"Indian problem,\" as it was called at the time during the 1870s, under the presidency of Ulysses S. Grant. Grant is saying to himself, and other Christian-minded folks, that we need to come up with a better way to deal with the remaining Native population.\u003c/p>\n\u003cp>What he comes up with is what's called the Grant peace policy. And education was a fundamental part of that policy because it was believed that education was this humane way of assimilating Native people into the larger American society and making them self-sufficient citizens who wouldn't need government funding to be able to thrive within the dominant white society.\u003c/p>\n\u003cp>\u003cstrong>What was life like for children at some of these schools?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>Lindsay Montgomery\u003c/em>: Richard Henry Pratt [who founded the Carlisle Indian Industrial School in Pennsylvania and \u003ca href=\"http://historymatters.gmu.edu/d/4929\">once proclaimed\u003c/a>, \"Kill the Indian, and save the man\"] was one of the innovators of the outing program. The outing program happened primarily during the summer months where students would be sent out to live in white homes to work as domestic laborers. During the 10-month school year, they followed a regimented curriculum. They had to do daily chores. They had to do daily drills, in military style. They had to have regular classes in things like reading, writing and arithmetic. They also had a daily prayer. They had to do daily Bible readings. They went to church and they also did a lot of physical labor.\u003c/p>\n\u003cfigure id=\"attachment_11883610\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/indian-boarding-school-01.jpeg\">\u003cimg class=\"size-full wp-image-11883610\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/indian-boarding-school-01.jpeg\" alt=\"\" width=\"800\" height=\"506\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/indian-boarding-school-01.jpeg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/08/indian-boarding-school-01-160x101.jpeg 160w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Native children at the Carlisle Indian Industrial School. From 1879 until 1918, over 10,000 Native American children from 140 tribes attended the school. \u003ccite>(Courtesy Cumberland County Historical Society)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>In very rural reservations, where a lot of these boarding schools were, students would be doing metalworking, they would be out harvesting crops, women would be learning how to needlepoint, or what was called domestic arts.\u003c/p>\n\u003cp>Probably the most traumatic moment for many students was their first entry into these boarding schools, where they were systematically stripped of all outward appearances of \"Indianness.\" Their hair was cut. They were given a new outfit. They were made to take baths. They were given new clothes. Often their shoes or clothes were too small and they couldn't fit in them properly. There's many stories from these boarding schools of students who were permanently disfigured, had disfigured feet, because they were made to wear these small shoes.\u003c/p>\n\u003cp>\u003cstrong>What were the schools in California like?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>William Bauer\u003c/em>: So there were two sets of boarding schools in California: the on- and off-reservation boarding school[s]. One [of the latter] was the Sherman Indian Institute, which is located in Riverside, California [now Sherman Indian High School]. There was also a boarding school located on our reservation in Mendocino County. There was another boarding school up on the Hoopa Valley Reservation as well.\u003c/p>\n\u003cfigure id=\"attachment_11883611\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/Sherman_Institute_Class_of_1919.jpeg\">\u003cimg class=\"size-full wp-image-11883611\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/Sherman_Institute_Class_of_1919.jpeg\" alt=\"\" width=\"800\" height=\"475\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/Sherman_Institute_Class_of_1919.jpeg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/08/Sherman_Institute_Class_of_1919-160x95.jpeg 160w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Class photo of graduating seniors at the Sherman Institute, 1919. \u003ccite>(Courtesy Los Angeles Public Library)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The Sherman Institute was kind of modeled after the Carlisle model: When students came to school, they might have their hair cut. They were often dressed in military uniforms and then asked to do military drills around the school grounds. There was an emphasis on English-only instruction.\u003c/p>\n\u003cp>And there was an outing program where in the summer, students would go work throughout Southern California. Many boys would spend their summers working on citrus farms in and around Riverside. Girls would be domestic servants for people in Anaheim and other cities.\u003c/p>\n\u003cp>\u003cstrong>Why did children die at these schools?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>Lindsay Montgomery\u003c/em>: Unfortunately, in boarding schools like Carlisle, students would die for various reasons. A lot of it was associated with tuberculosis and other infectious diseases like cholera. Influenza was a common cause of death. A lot of it also stemmed from long-term malnutrition. Students often had very meager meals.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>There's a variety of reasons why we know only a fraction of how many Native youth actually passed away in these boarding schools. One is that many students were sent home if they began to show symptoms of sickness like tuberculosis or influenza. And so many of these students would die either in transit back to their home communities or soon after they arrived.\u003c/p>\n\u003cp>\u003cstrong>Some people saw the schools as an opportunity to learn English. Could you talk a little bit about the complexity of this legacy?\u003c/strong>\u003c/p>\n\u003cp>\u003cem>William Bauer\u003c/em>: This is not to minimize or downplay the trauma, the deaths that are associated with [the schools], but some people were able to at least try to get what they wanted out of the school experience. When the off-reservation boarding schools were created, Native leaders, especially those from the Great Plains, wanted children to go to these off-reservation boarding schools where they could learn to read and write in English.\u003c/p>\n\u003cp>One of the most important reasons for that is that they wanted people to be able to read and write the treaties with the United States. The United States has a long history of defrauding and violating treaties that they have with Indigenous nations.[pullquote align=\"right\" size=\"medium\" citation=\"William Bauer, University of Nevada, Las Vegas, American Indian history professor\"]'Native leaders understood that if they could have children read English, they could have their own people reading treaties and help defend themselves.'[/pullquote]Native leaders understood that if they could have children read English, they could have their own people reading treaties and help defend themselves. And some Native people saw these schools as opportunities to get skills.\u003c/p>\n\u003cp>There was a shift in the 1920s and 1930s away from the purely vocational training to other types of education, like training Native people to go into clerical work, what we would consider to be white-collar work. Native people saw, especially in the mid-20th century, that these schools were a place to gain skills that they otherwise couldn't get in rural reservation schools in the United States.\u003c/p>\n\u003cp>\u003cstrong>Some of these schools are still open, right?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>Lindsay Montgomery\u003c/em>: Today there are several boarding schools that remain open. There's about 73 boarding schools that are open today. Fifteen of them are still actual boarding schools. But their curriculums are really different now. Now they follow a classic public school curriculum. They actually have programs that are oriented towards supporting Native culture and the expression of Native beliefs and languages.\u003c/p>\n\u003cp>\u003cstrong>What should California and the rest of the U.S. do in terms of understanding the legacy of these schools? What kind of accounting do you think still needs to take place here?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>William Bauer\u003c/em>: I think this is going to be a difficult thing. And I think it's going to be hard for tribal nations in California and the rest of the United States to figure this out. In the past, the United States has often tried to offer financial or monetary compensation for things like lost lands and treaty violations and that sort of thing. And it’s almost like wiping one's hands clean. [But] I don't know how to compensate people for the loss of our ancestors. I don't know how to compensate for the loss of language. And I don't know how to compensate for the pain and trauma that our communities currently have. And I think that's going to be a hard conversation between the United States, the state of California and tribal nations.\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>The recent discoveries of \u003ca href=\"https://www.livescience.com/childrens-graves-residential-schools-canada.html\">more than 1,000\u003c/a> unmarked graves at Indigenous residential schools in Canada has drawn attention to the troubling legacy of similar institutions in California and elsewhere in the United States.\u003c/p>\n\u003cp>In June, the U.S. launched \u003ca href=\"https://www.npr.org/2021/07/11/1013772743/indian-boarding-school-gravesites-federal-investigation\">its own investigation\u003c/a> into the long history of abuse and loss of life at hundreds of boarding schools for Native American children run by the federal government from the mid-1800s through much of the 20th century. Interior Secretary Deb Haaland, the first Native American to serve as a cabinet secretary, said she wants the investigation to focus closely on cemeteries and possible burial sites at or near the schools.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>For more than 100 years, the U.S. government forcibly relocated tens of thousands of Native American children to boarding schools under an assimilation program meant to suppress their languages, beliefs and identities.\u003c/p>\n\u003cp>Historians estimate that by the early 20th century, more than three-quarters of all Native children attended one of more than 350 of these schools, including several in California.\u003c/p>\n\u003cp>Last month, the \u003ca href=\"https://nativenewsonline.net/currents/united-urban-warrior-society-california-chapter-calls-on-state-of-california-to-investigate-indian-boarding-schools\">United Urban Warrior Society-California Chapter\u003c/a> (UUWS-CC) called on Gov. Gavin Newsom to begin an immediate investigation of all Native American boarding schools in California.\u003c/p>\n\u003cp>\"These crimes committed against California Native Children while forced and kidnapped to attend these California Native Boarding Schools must be acknowledged by the Christian Churches and their institutions that ran them and held accountable for the crimes they committed against our Children from 1850 to the 1960s,\" the group wrote in its letter.\u003c/p>\n\u003cp>The letter references \u003ca href=\"https://www.politico.com/states/california/story/2019/06/18/newsom-to-deliver-californias-formal-apology-to-native-americans-along-with-a-national-first-1065879\">Newsom's 2019 apology\u003c/a> to California Native people, and the \u003ca href=\"https://tribalaffairs.ca.gov/cthc/\">Truth and Healing Council\u003c/a> that he established to help clarify the historical record and begin the reconciliation process.\u003c/p>\n\u003cp>\"California must reckon with our dark history. California Native American people suffered violence, discrimination and exploitation sanctioned by state government throughout its history,\" Newsom said in the statement. \"We can never undo the wrongs inflicted on the peoples who have lived on this land that we now call California since time immemorial, but we can work together to build bridges, tell the truth about our past and begin to heal deep wounds.\"\u003c/p>\n\u003cp>Three large Native American boarding schools operated in California: the Fort Bidwell Indian School, the St. Boniface Indian Industrial School in Banning, and the Sherman Institute in Riverside, founded as the Perris Indian School in Perris. A cemetery at the Sherman school contains the graves of students who died there and were not returned to their families, often due to lack of funds, according to the UUWS-CC.\u003c/p>\n\u003cp>Earlier this week, KQED Forum's Mina Kim discussed the troubled history of Native American boarding schools with several experts on the topic.\u003c/p>\n\u003cp>\u003cem>Guests included\u003c/em>:\u003c/p>\n\u003cul>\n\u003cli>William Bauer, American Indian history professor, University of Nevada, Las Vegas, and enrolled tribal member of the Round Valley Indian Tribes in northern Mendocino County\u003c/li>\n\u003cli>Lindsay Montgomery, assistant professor of anthropology, University of Arizona, and co-author of \"Objects of Survivance: A Material History of the American Indian School Experience,\" University Press of Colorado\u003c/li>\n\u003c/ul>\n\u003cp>\u003cem>This interview has been edited for length and clarity. \u003c/em>\u003c/p>\n\u003cp>\u003cstrong>Help me understand the genesis of these schools in the 1800s. What ideology informed them? What was behind their creation?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>Lindsay Montgomery\u003c/em>: The schools became a key part of the federal government's approach to the \"Indian problem,\" as it was called at the time during the 1870s, under the presidency of Ulysses S. Grant. Grant is saying to himself, and other Christian-minded folks, that we need to come up with a better way to deal with the remaining Native population.\u003c/p>\n\u003cp>What he comes up with is what's called the Grant peace policy. And education was a fundamental part of that policy because it was believed that education was this humane way of assimilating Native people into the larger American society and making them self-sufficient citizens who wouldn't need government funding to be able to thrive within the dominant white society.\u003c/p>\n\u003cp>\u003cstrong>What was life like for children at some of these schools?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>Lindsay Montgomery\u003c/em>: Richard Henry Pratt [who founded the Carlisle Indian Industrial School in Pennsylvania and \u003ca href=\"http://historymatters.gmu.edu/d/4929\">once proclaimed\u003c/a>, \"Kill the Indian, and save the man\"] was one of the innovators of the outing program. The outing program happened primarily during the summer months where students would be sent out to live in white homes to work as domestic laborers. During the 10-month school year, they followed a regimented curriculum. They had to do daily chores. They had to do daily drills, in military style. They had to have regular classes in things like reading, writing and arithmetic. They also had a daily prayer. They had to do daily Bible readings. They went to church and they also did a lot of physical labor.\u003c/p>\n\u003cfigure id=\"attachment_11883610\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/indian-boarding-school-01.jpeg\">\u003cimg class=\"size-full wp-image-11883610\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/indian-boarding-school-01.jpeg\" alt=\"\" width=\"800\" height=\"506\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/indian-boarding-school-01.jpeg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/08/indian-boarding-school-01-160x101.jpeg 160w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Native children at the Carlisle Indian Industrial School. From 1879 until 1918, over 10,000 Native American children from 140 tribes attended the school. \u003ccite>(Courtesy Cumberland County Historical Society)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>In very rural reservations, where a lot of these boarding schools were, students would be doing metalworking, they would be out harvesting crops, women would be learning how to needlepoint, or what was called domestic arts.\u003c/p>\n\u003cp>Probably the most traumatic moment for many students was their first entry into these boarding schools, where they were systematically stripped of all outward appearances of \"Indianness.\" Their hair was cut. They were given a new outfit. They were made to take baths. They were given new clothes. Often their shoes or clothes were too small and they couldn't fit in them properly. There's many stories from these boarding schools of students who were permanently disfigured, had disfigured feet, because they were made to wear these small shoes.\u003c/p>\n\u003cp>\u003cstrong>What were the schools in California like?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>William Bauer\u003c/em>: So there were two sets of boarding schools in California: the on- and off-reservation boarding school[s]. One [of the latter] was the Sherman Indian Institute, which is located in Riverside, California [now Sherman Indian High School]. There was also a boarding school located on our reservation in Mendocino County. There was another boarding school up on the Hoopa Valley Reservation as well.\u003c/p>\n\u003cfigure id=\"attachment_11883611\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/Sherman_Institute_Class_of_1919.jpeg\">\u003cimg class=\"size-full wp-image-11883611\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/Sherman_Institute_Class_of_1919.jpeg\" alt=\"\" width=\"800\" height=\"475\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/08/Sherman_Institute_Class_of_1919.jpeg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/08/Sherman_Institute_Class_of_1919-160x95.jpeg 160w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Class photo of graduating seniors at the Sherman Institute, 1919. \u003ccite>(Courtesy Los Angeles Public Library)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The Sherman Institute was kind of modeled after the Carlisle model: When students came to school, they might have their hair cut. They were often dressed in military uniforms and then asked to do military drills around the school grounds. There was an emphasis on English-only instruction.\u003c/p>\n\u003cp>And there was an outing program where in the summer, students would go work throughout Southern California. Many boys would spend their summers working on citrus farms in and around Riverside. Girls would be domestic servants for people in Anaheim and other cities.\u003c/p>\n\u003cp>\u003cstrong>Why did children die at these schools?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>Lindsay Montgomery\u003c/em>: Unfortunately, in boarding schools like Carlisle, students would die for various reasons. A lot of it was associated with tuberculosis and other infectious diseases like cholera. Influenza was a common cause of death. A lot of it also stemmed from long-term malnutrition. Students often had very meager meals.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>There's a variety of reasons why we know only a fraction of how many Native youth actually passed away in these boarding schools. One is that many students were sent home if they began to show symptoms of sickness like tuberculosis or influenza. And so many of these students would die either in transit back to their home communities or soon after they arrived.\u003c/p>\n\u003cp>\u003cstrong>Some people saw the schools as an opportunity to learn English. Could you talk a little bit about the complexity of this legacy?\u003c/strong>\u003c/p>\n\u003cp>\u003cem>William Bauer\u003c/em>: This is not to minimize or downplay the trauma, the deaths that are associated with [the schools], but some people were able to at least try to get what they wanted out of the school experience. When the off-reservation boarding schools were created, Native leaders, especially those from the Great Plains, wanted children to go to these off-reservation boarding schools where they could learn to read and write in English.\u003c/p>\n\u003cp>One of the most important reasons for that is that they wanted people to be able to read and write the treaties with the United States. The United States has a long history of defrauding and violating treaties that they have with Indigenous nations.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Native leaders understood that if they could have children read English, they could have their own people reading treaties and help defend themselves. And some Native people saw these schools as opportunities to get skills.\u003c/p>\n\u003cp>There was a shift in the 1920s and 1930s away from the purely vocational training to other types of education, like training Native people to go into clerical work, what we would consider to be white-collar work. Native people saw, especially in the mid-20th century, that these schools were a place to gain skills that they otherwise couldn't get in rural reservation schools in the United States.\u003c/p>\n\u003cp>\u003cstrong>Some of these schools are still open, right?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>Lindsay Montgomery\u003c/em>: Today there are several boarding schools that remain open. There's about 73 boarding schools that are open today. Fifteen of them are still actual boarding schools. But their curriculums are really different now. Now they follow a classic public school curriculum. They actually have programs that are oriented towards supporting Native culture and the expression of Native beliefs and languages.\u003c/p>\n\u003cp>\u003cstrong>What should California and the rest of the U.S. do in terms of understanding the legacy of these schools? What kind of accounting do you think still needs to take place here?\u003cbr>\n\u003c/strong>\u003cbr>\n\u003cem>William Bauer\u003c/em>: I think this is going to be a difficult thing. And I think it's going to be hard for tribal nations in California and the rest of the United States to figure this out. In the past, the United States has often tried to offer financial or monetary compensation for things like lost lands and treaty violations and that sort of thing. And it’s almost like wiping one's hands clean. [But] I don't know how to compensate people for the loss of our ancestors. I don't know how to compensate for the loss of language. And I don't know how to compensate for the pain and trauma that our communities currently have. And I think that's going to be a hard conversation between the United States, the state of California and tribal nations.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"title": "'Our Culture Is Being Taken Away From Us': The Karuk Tribe Pushes to Restore Native Burn Management to Protect Forests",
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"content": "\u003cp>\u003cem>\u003ca href=\"http://itunes.apple.com/us/podcast/the-california-report-magazine/id1314750545?mt=2\" target=\"_blank\" rel=\"noopener noreferrer\">Listen to this and more in-depth storytelling by subscribing to The California Report Magazine podcast.\u003c/a>\u003c/em>\u003c/p>\n\u003cp dir=\"ltr\">For thousands of years before contact with Europeans, the Karuk people, like many others, tended their land with fire. The Karuk tribe is one of the largest in California, spanning parts of Humboldt and Siskiyou counties along the Klamath River. When the federal government took over managing the forest, it stripped the Karuk people of their relationship with fire, and that has had profound effects. These days, the forest is overgrown, and thick with dry brush. Last fall, the massive Slater Fire decimated cultural sites and homes. KQED Science reporter Danielle Venton looks at the relationship between the Karuk and cultural burning, and their negotiations with the state of California to get that control back.\u003c/p>\n\u003cp dir=\"ltr\">You can find more of Danielle’s reporting on the Karuk \u003ca href=\"https://www.kqed.org/science/1973196/the-karuk-used-fire-to-manage-the-forest-for-centuries-now-they-want-to-do-that-again\">here.\u003c/a>\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>\u003c/p>\n",
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"description": "Listen to this and more in-depth storytelling by subscribing to The California Report Magazine podcast. For thousands of years before contact with Europeans, the Karuk people, like many others, tended their land with fire. The Karuk tribe is one of the largest in California, spanning parts of Humboldt and Siskiyou counties along the Klamath River. When the federal government took over managing the forest, it stripped the Karuk people of their relationship with fire, and that has had profound effects. These days, the forest is overgrown, and thick with dry brush. Last fall, the massive Slater Fire decimated cultural sites",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003cem>\u003ca href=\"http://itunes.apple.com/us/podcast/the-california-report-magazine/id1314750545?mt=2\" target=\"_blank\" rel=\"noopener noreferrer\">Listen to this and more in-depth storytelling by subscribing to The California Report Magazine podcast.\u003c/a>\u003c/em>\u003c/p>\n\u003cp dir=\"ltr\">For thousands of years before contact with Europeans, the Karuk people, like many others, tended their land with fire. The Karuk tribe is one of the largest in California, spanning parts of Humboldt and Siskiyou counties along the Klamath River. When the federal government took over managing the forest, it stripped the Karuk people of their relationship with fire, and that has had profound effects. These days, the forest is overgrown, and thick with dry brush. Last fall, the massive Slater Fire decimated cultural sites and homes. KQED Science reporter Danielle Venton looks at the relationship between the Karuk and cultural burning, and their negotiations with the state of California to get that control back.\u003c/p>\n\u003cp dir=\"ltr\">You can find more of Danielle’s reporting on the Karuk \u003ca href=\"https://www.kqed.org/science/1973196/the-karuk-used-fire-to-manage-the-forest-for-centuries-now-they-want-to-do-that-again\">here.\u003c/a>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"slug": "we-always-have-our-ancestors-within-us-scenes-from-bloody-islands-sunrise-ceremony",
"title": "'We Always Have Our Ancestors Within Us': Scenes From Bloody Island's Sunrise Ceremony",
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"headTitle": "‘We Always Have Our Ancestors Within Us’: Scenes From Bloody Island’s Sunrise Ceremony | KQED",
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"content": "\u003cp>[dropcap]O[/dropcap]ne-hundred seventy-one years ago, the small island of Bonopoti in Lake County was still a haven for the people who had lived here for centuries: the Pomo. It was where many people gathered to fish, and to collect plants and medicine — at a time when the Gold Rush and colonial policies were already rapidly transforming Indigenous people’s way of life.\u003c/p>\n\u003cp>On May 15, 1850, a U.S Army regiment arrived on the island and killed every Pomo man, woman and child they could find there. From then on, Bonopoti became known as Bloody Island.\u003c/p>\n\u003cp>Clayton Duncan’s great-grandmother Lucy Moore was just a child when she survived the Bloody Island Massacre by hiding below the surface of the water, breathing through a hollowed-out reed. And for two decades, along with his brother Douglas, \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">Duncan has organized a Sunrise Ceremony of Forgiveness every May\u003c/a> at Bloody Island. \u003cem>(Listen to Duncan tell the story \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">on The California Report Magazine\u003c/a>)\u003c/em>\u003c/p>\n\u003cp>[aside postID=news_11818362 hero='https://ww2.kqed.org/app/uploads/sites/10/2020/05/RS43182_IMG_0012-qut-1020x765.jpg']It’s a space where people from different Indigenous tribes gather to honor those ancestors claimed in the massacre — and to look to the future. \u003c/p>\n\u003cp>Now in his 70s, year after year Duncan remains an integral figure at this ceremony, and a passionate advocate for the gathering’s ethos of remembrance with forgiveness.\u003c/p>\n\u003cp>At the 2021 ceremony on May 15, Duncan told the assembled people that “no matter how much anger, no matter how much hatred is out there that’s going to face you, you have to do it this way: this love way. This respectful way.”\u003c/p>\n\u003cfigure id=\"attachment_11875207\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875207\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Clayton Duncan speaks during a tribal youth event in Upper Lake, California, on May 14, 2021, where he tells the crowd the history of the Bloody Island Massacre. \u003ccite>(Beth LaBerge)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We can learn no matter how old we get. We can change no matter how old we get,” he said.\u003c/p>\n\u003ch3>‘We Always Have Our Ancestors Within Us’\u003c/h3>\n\u003cp>There’s no way to confirm how many Pomo people were killed that day at the massacre. \u003c/p>\n\u003cp>Army estimates from the time put the death toll at around 200 people. Contemporary Indigenous leaders estimate closer to 400 people lived on the island – and very few survived.\u003c/p>\n\u003cfigure id=\"attachment_11875061\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875061\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Robert Bell, Vietnam War veteran and a Cahto tribe member, stands in a circle during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The 2021 Sunrise Ceremony saw the participants first gather in the dancing arbor where they had danced the night before, saying a blessing for the land and putting down tobacco in a fire before circling out of the dancing ground.\u003c/p>\n\u003cp>Those gathered then walked down the dirt road across Highway 20, and down the path named Reclamation Road that leads to where the massacre occurred.\u003c/p>\n\u003cfigure id=\"attachment_11875065\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875065\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Lupe Luna moves through the circle smudging attendees from head to foot during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. ‘Usually every time we come together and we smudge and we burn some sage, it’s a cleansing. So it’s to get rid of all of that negative energy, whatever you’re carrying that you brought in,’ she said. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“It’s a beautiful feeling,” said attendee Lupe Luna. \u003c/p>\n\u003cp>“Going out there and hearing everybody’s story, with the mic and saying a prayer, singing songs, burning some sage, releasing the negative feeling,” Luna said. “And having hope and faith that something will happen for the greater good for our people.”\u003c/p>\n\u003cp>Eileen Boughton attended the ceremony for the first time this year after recently learning that her own grandfather had been present at the massacre — and survived. \u003c/p>\n\u003cp>“I’m 64 and I never knew that,” she said. “If he didn’t survive, we wouldn’t be here.”\u003c/p>\n\u003cfigure id=\"attachment_11875080\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875080\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton on the grounds of the dance arbor near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Boughton said she tells her younger family members, now that she knows the story. “I am so grateful, and we always have our ancestors within us. They’re in our blood. They’re everywhere we go.”\u003c/p>\n\u003cp>Boughton’s drive to spread the word about her family’s history, and her community’s past, is in contrast to how she recalls her own childhood questions about her heritage being met with “anger and the frustration” from her elders. Frustration directed not at her, but at the injustice of the treatment the Pomo have received over the years, and stemming from the personal trauma suffered by those same family members, who had felt their Indigenous identities being deliberately erased.\u003c/p>\n\u003cfigure id=\"attachment_11875067\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875067\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton (left) and Lupe Luna raise their fists during a song at the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Being at the ceremony, said Boughton, was “just beautiful. It was stunning. It was spectacular.”\u003c/p>\n\u003cp>But on Bloody Island, joy at the beauty of the gathering and the sense of community intermingles with the pain of this historic atrocity — and also the trauma inherent in remembrance.\u003c/p>\n\u003cfigure id=\"attachment_11875060\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875060\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A group walks from a dance arbor located on tribal lands near Upper Lake, singing the ghost dance song on May 15, 2021, down Reclamation Road to the Bloody Island Sunrise Ceremony. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Pomo Elder Thomas Leon Brown took the microphone at the Sunrise Ceremony to speak of the emotional weight incurred by his repeated retellings of the Bloody Island Massacre in the region’s schools.\u003c/p>\n\u003cp>“I never realized in all my years as an elder how much that each time you tell that story, how much it hurts — what happened to our people,” said Brown.\u003c/p>\n\u003cfigure id=\"attachment_11875063\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875063\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Thomas Leon Brown speaks during the Bloody Island Sunrise Ceremony on May 15, 2021 near Upper Lake. Brown teaches the history of Bloody Island at Lake County schools. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We have what we call now historical trauma, intergenerational trauma among our children, and among a lot of our families,” Brown said. “But we have to keep on praying. Do these healing songs. Bring our people together.”\u003c/p>\n\u003ch3>Remembering, Renaming\u003c/h3>\n\u003cp>Another way the Bloody Island Massacre carries its impact into the present day is in the current push to rename the nearby town, which bears the name of the man whose cruelty set the massacre in motion: Kelseyville.\u003c/p>\n\u003cfigure id=\"attachment_11875081\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" class=\"size-full wp-image-11875081\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The view from above Clear Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The U.S. Army’s supposed justification for the slaughter: the fact that members of the Pomo had previously killed two notoriously brutal white ranchers who had systematically enslaved, abused and starved the local people.\u003c/p>\n\u003cp>Andrew Kelsey, for whom Kelseyville was named in 1882, was one of those white ranchers – and his cruelty toward the local Indigenous people was legendary. Along with a man named Charles Stone, Kelsey forced Pomo to work as laborers on their ranch. Native people were often starved and beaten, sometimes even strung up from trees as a form of torture.\u003c/p>\n\u003cfigure id=\"attachment_11875071\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875071\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Douglas Duncan touches the earth near the site of the Bloody Island Massacre during a Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>It all came to a head after Kelsey lashed a young Pomo boy 100 times, then shot him, allegedly for flirting with a Pomo woman Kelsey was holding on his property. Enraged at this culmination of longstanding violence and oppression, Pomo men killed Kelsey and Stone soon after.\u003c/p>\n\u003cp>Now, the local volunteer group \u003ca href=\"http://citizensforhealing.org/\">Citizens for Healing\u003c/a> wants to see the town’s name changed. They say the “unwarranted and disrespectful” naming is an insult to the tribal community and also “shames local pioneer descendants and current residents.” Kelsey’s killing, the group said, was a “justifiable execution” in the light of his brutal violence toward local people.\u003c/p>\n\u003cfigure id=\"attachment_11875073\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875073\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Spirit Olevia and her son Anaiah listen to speakers during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. Spirit is a singer, often dedicating her work to her ancestors.\u003c/figcaption>\u003c/figure>\n\u003cp>Citizens for Healing member Kevin Engle attended the 2021 Sunrise Ceremony and said he was initially unfamiliar with the story of the Bloody Island Massacre — but that his research revealed the true extent of the island’s horrific past.\u003c/p>\n\u003cp>“The more I got into it, the more I found,” he said. “It’s amazing how much of a historical record there is, and what a documented trail these guys left behind.”\u003c/p>\n\u003cfigure id=\"attachment_11875066\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875066\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Yolanda Cota (left) and her niece Elizabeth Ku-Oi Six speak during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>These pushes to honor the area’s Indigenous history are also echoed in the conversations around how the Bloody Island Massacre itself should be memorialized — not just on the landscape, but in the community.\u003c/p>\n\u003cp>Douglas Duncan — brother to Clayton Duncan, with whom he works to bring the Sunrise Ceremony to life each year — notes that the plaque on the island incorrectly terms those events as a “battle.”\u003c/p>\n\u003cp>“It wasn’t a battle,” he said. “It was a massacre.” \u003c/p>\n\u003cp>This plaque remains spattered in red paint, to signify the blood spilled at this site.\u003c/p>\n\u003cfigure id=\"attachment_11875075\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875075\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A plaque on a rock outcropping on the site of the Bloody Island Massacre near Upper Lake on May 15, 2021. The plaque was installed by the Native Sons of the Golden West and downplays the murders that took place. It is covered with red paint to signify the blood spilled there. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>If the state truly wants to share an accurate history with its people, said Douglas Duncan, this particular memorial plaque should be changed to echo the language that’s on the California Historical Landmark plaque that stands on the highway nearby — the one that accurately recognizes the deaths as a military massacre.\u003c/p>\n\u003cfigure id=\"attachment_11875072\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875072\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Douglas Duncan sings at the end of the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>But beyond plaques, for Douglas Duncan, truly honoring this painful history might look more like providing spaces for the community to commune and thrive: healing centers that focus on supporting body and soul, and a museum celebrating Indigenous traditions — “so that younger ones can learn,” he said.\u003c/p>\n\u003cp>For Lupe Luna, her vision of wider healing is in large part dependent on not just raising awareness of the painful histories that came before, but finding community in that awareness. To have people “have that humble heart and come together as one, as unity … as strong people and bring healing within ourselves, and within Mother Earth.”\u003c/p>\n\u003cfigure id=\"attachment_11875068\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875068\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton (left) and Lupe Luna hug after singing during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The goal, said Luna, is “that we have hope — that our future generations don’t have to go through this type of trauma.”\u003c/p>\n\u003cp>Of this moment in time, Clayton Duncan said, “I feel in my heart it’s time for change. And I think Lake County is going to be the center of letting this out: the feeling, this forgiveness.”\u003c/p>\n\u003cfigure id=\"attachment_11875076\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875076\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The site of the Bloody Island Massacre near Upper Lake, California, on May 15, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>\u003cem>This story includes reporting from KQED’s Sasha Khokha and Suzie Racho.\u003c/em>\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"excerpt": "In May of 1850, the U.S. Army massacred hundreds of Pomo people in Lake County. Every year, their descendants — and many others — gather here at sunrise to honor this history.",
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"title": "'We Always Have Our Ancestors Within Us': Scenes From Bloody Island's Sunrise Ceremony | KQED",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003c/p>\u003cp>\u003cspan class=\"utils-parseShortcode-shortcodes-__dropcapShortcode__dropcap\">O\u003c/span>\u003c/p>\u003cp>ne-hundred seventy-one years ago, the small island of Bonopoti in Lake County was still a haven for the people who had lived here for centuries: the Pomo. It was where many people gathered to fish, and to collect plants and medicine — at a time when the Gold Rush and colonial policies were already rapidly transforming Indigenous people’s way of life.\u003c/p>\n\u003cp>On May 15, 1850, a U.S Army regiment arrived on the island and killed every Pomo man, woman and child they could find there. From then on, Bonopoti became known as Bloody Island.\u003c/p>\n\u003cp>Clayton Duncan’s great-grandmother Lucy Moore was just a child when she survived the Bloody Island Massacre by hiding below the surface of the water, breathing through a hollowed-out reed. And for two decades, along with his brother Douglas, \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">Duncan has organized a Sunrise Ceremony of Forgiveness every May\u003c/a> at Bloody Island. \u003cem>(Listen to Duncan tell the story \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">on The California Report Magazine\u003c/a>)\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>It’s a space where people from different Indigenous tribes gather to honor those ancestors claimed in the massacre — and to look to the future. \u003c/p>\n\u003cp>Now in his 70s, year after year Duncan remains an integral figure at this ceremony, and a passionate advocate for the gathering’s ethos of remembrance with forgiveness.\u003c/p>\n\u003cp>At the 2021 ceremony on May 15, Duncan told the assembled people that “no matter how much anger, no matter how much hatred is out there that’s going to face you, you have to do it this way: this love way. This respectful way.”\u003c/p>\n\u003cfigure id=\"attachment_11875207\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875207\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Clayton Duncan speaks during a tribal youth event in Upper Lake, California, on May 14, 2021, where he tells the crowd the history of the Bloody Island Massacre. \u003ccite>(Beth LaBerge)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We can learn no matter how old we get. We can change no matter how old we get,” he said.\u003c/p>\n\u003ch3>‘We Always Have Our Ancestors Within Us’\u003c/h3>\n\u003cp>There’s no way to confirm how many Pomo people were killed that day at the massacre. \u003c/p>\n\u003cp>Army estimates from the time put the death toll at around 200 people. Contemporary Indigenous leaders estimate closer to 400 people lived on the island – and very few survived.\u003c/p>\n\u003cfigure id=\"attachment_11875061\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875061\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Robert Bell, Vietnam War veteran and a Cahto tribe member, stands in a circle during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The 2021 Sunrise Ceremony saw the participants first gather in the dancing arbor where they had danced the night before, saying a blessing for the land and putting down tobacco in a fire before circling out of the dancing ground.\u003c/p>\n\u003cp>Those gathered then walked down the dirt road across Highway 20, and down the path named Reclamation Road that leads to where the massacre occurred.\u003c/p>\n\u003cfigure id=\"attachment_11875065\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875065\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Lupe Luna moves through the circle smudging attendees from head to foot during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. ‘Usually every time we come together and we smudge and we burn some sage, it’s a cleansing. So it’s to get rid of all of that negative energy, whatever you’re carrying that you brought in,’ she said. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“It’s a beautiful feeling,” said attendee Lupe Luna. \u003c/p>\n\u003cp>“Going out there and hearing everybody’s story, with the mic and saying a prayer, singing songs, burning some sage, releasing the negative feeling,” Luna said. “And having hope and faith that something will happen for the greater good for our people.”\u003c/p>\n\u003cp>Eileen Boughton attended the ceremony for the first time this year after recently learning that her own grandfather had been present at the massacre — and survived. \u003c/p>\n\u003cp>“I’m 64 and I never knew that,” she said. “If he didn’t survive, we wouldn’t be here.”\u003c/p>\n\u003cfigure id=\"attachment_11875080\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875080\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton on the grounds of the dance arbor near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Boughton said she tells her younger family members, now that she knows the story. “I am so grateful, and we always have our ancestors within us. They’re in our blood. They’re everywhere we go.”\u003c/p>\n\u003cp>Boughton’s drive to spread the word about her family’s history, and her community’s past, is in contrast to how she recalls her own childhood questions about her heritage being met with “anger and the frustration” from her elders. Frustration directed not at her, but at the injustice of the treatment the Pomo have received over the years, and stemming from the personal trauma suffered by those same family members, who had felt their Indigenous identities being deliberately erased.\u003c/p>\n\u003cfigure id=\"attachment_11875067\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875067\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton (left) and Lupe Luna raise their fists during a song at the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Being at the ceremony, said Boughton, was “just beautiful. It was stunning. It was spectacular.”\u003c/p>\n\u003cp>But on Bloody Island, joy at the beauty of the gathering and the sense of community intermingles with the pain of this historic atrocity — and also the trauma inherent in remembrance.\u003c/p>\n\u003cfigure id=\"attachment_11875060\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875060\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A group walks from a dance arbor located on tribal lands near Upper Lake, singing the ghost dance song on May 15, 2021, down Reclamation Road to the Bloody Island Sunrise Ceremony. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Pomo Elder Thomas Leon Brown took the microphone at the Sunrise Ceremony to speak of the emotional weight incurred by his repeated retellings of the Bloody Island Massacre in the region’s schools.\u003c/p>\n\u003cp>“I never realized in all my years as an elder how much that each time you tell that story, how much it hurts — what happened to our people,” said Brown.\u003c/p>\n\u003cfigure id=\"attachment_11875063\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875063\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Thomas Leon Brown speaks during the Bloody Island Sunrise Ceremony on May 15, 2021 near Upper Lake. Brown teaches the history of Bloody Island at Lake County schools. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We have what we call now historical trauma, intergenerational trauma among our children, and among a lot of our families,” Brown said. “But we have to keep on praying. Do these healing songs. Bring our people together.”\u003c/p>\n\u003ch3>Remembering, Renaming\u003c/h3>\n\u003cp>Another way the Bloody Island Massacre carries its impact into the present day is in the current push to rename the nearby town, which bears the name of the man whose cruelty set the massacre in motion: Kelseyville.\u003c/p>\n\u003cfigure id=\"attachment_11875081\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" class=\"size-full wp-image-11875081\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The view from above Clear Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The U.S. Army’s supposed justification for the slaughter: the fact that members of the Pomo had previously killed two notoriously brutal white ranchers who had systematically enslaved, abused and starved the local people.\u003c/p>\n\u003cp>Andrew Kelsey, for whom Kelseyville was named in 1882, was one of those white ranchers – and his cruelty toward the local Indigenous people was legendary. Along with a man named Charles Stone, Kelsey forced Pomo to work as laborers on their ranch. Native people were often starved and beaten, sometimes even strung up from trees as a form of torture.\u003c/p>\n\u003cfigure id=\"attachment_11875071\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875071\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Douglas Duncan touches the earth near the site of the Bloody Island Massacre during a Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>It all came to a head after Kelsey lashed a young Pomo boy 100 times, then shot him, allegedly for flirting with a Pomo woman Kelsey was holding on his property. Enraged at this culmination of longstanding violence and oppression, Pomo men killed Kelsey and Stone soon after.\u003c/p>\n\u003cp>Now, the local volunteer group \u003ca href=\"http://citizensforhealing.org/\">Citizens for Healing\u003c/a> wants to see the town’s name changed. They say the “unwarranted and disrespectful” naming is an insult to the tribal community and also “shames local pioneer descendants and current residents.” Kelsey’s killing, the group said, was a “justifiable execution” in the light of his brutal violence toward local people.\u003c/p>\n\u003cfigure id=\"attachment_11875073\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875073\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Spirit Olevia and her son Anaiah listen to speakers during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. Spirit is a singer, often dedicating her work to her ancestors.\u003c/figcaption>\u003c/figure>\n\u003cp>Citizens for Healing member Kevin Engle attended the 2021 Sunrise Ceremony and said he was initially unfamiliar with the story of the Bloody Island Massacre — but that his research revealed the true extent of the island’s horrific past.\u003c/p>\n\u003cp>“The more I got into it, the more I found,” he said. “It’s amazing how much of a historical record there is, and what a documented trail these guys left behind.”\u003c/p>\n\u003cfigure id=\"attachment_11875066\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875066\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Yolanda Cota (left) and her niece Elizabeth Ku-Oi Six speak during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>These pushes to honor the area’s Indigenous history are also echoed in the conversations around how the Bloody Island Massacre itself should be memorialized — not just on the landscape, but in the community.\u003c/p>\n\u003cp>Douglas Duncan — brother to Clayton Duncan, with whom he works to bring the Sunrise Ceremony to life each year — notes that the plaque on the island incorrectly terms those events as a “battle.”\u003c/p>\n\u003cp>“It wasn’t a battle,” he said. “It was a massacre.” \u003c/p>\n\u003cp>This plaque remains spattered in red paint, to signify the blood spilled at this site.\u003c/p>\n\u003cfigure id=\"attachment_11875075\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875075\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A plaque on a rock outcropping on the site of the Bloody Island Massacre near Upper Lake on May 15, 2021. The plaque was installed by the Native Sons of the Golden West and downplays the murders that took place. It is covered with red paint to signify the blood spilled there. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>If the state truly wants to share an accurate history with its people, said Douglas Duncan, this particular memorial plaque should be changed to echo the language that’s on the California Historical Landmark plaque that stands on the highway nearby — the one that accurately recognizes the deaths as a military massacre.\u003c/p>\n\u003cfigure id=\"attachment_11875072\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875072\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Douglas Duncan sings at the end of the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>But beyond plaques, for Douglas Duncan, truly honoring this painful history might look more like providing spaces for the community to commune and thrive: healing centers that focus on supporting body and soul, and a museum celebrating Indigenous traditions — “so that younger ones can learn,” he said.\u003c/p>\n\u003cp>For Lupe Luna, her vision of wider healing is in large part dependent on not just raising awareness of the painful histories that came before, but finding community in that awareness. To have people “have that humble heart and come together as one, as unity … as strong people and bring healing within ourselves, and within Mother Earth.”\u003c/p>\n\u003cfigure id=\"attachment_11875068\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875068\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton (left) and Lupe Luna hug after singing during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The goal, said Luna, is “that we have hope — that our future generations don’t have to go through this type of trauma.”\u003c/p>\n\u003cp>Of this moment in time, Clayton Duncan said, “I feel in my heart it’s time for change. And I think Lake County is going to be the center of letting this out: the feeling, this forgiveness.”\u003c/p>\n\u003cfigure id=\"attachment_11875076\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875076\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The site of the Bloody Island Massacre near Upper Lake, California, on May 15, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>\u003cem>This story includes reporting from KQED’s Sasha Khokha and Suzie Racho.\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"disqusTitle": "‘Everybody’s Hoping to See You at Their Door’: Lila Downs Honors Essential Workers Through Song",
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"headTitle": "The California Report Magazine | KQED News",
"content": "\u003cp>It's been more than a year since the pandemic began. And while some Californians are looking back at a year of working from home and ordering groceries online, essential workers are marking a year of risking their lives to stock grocery shelves, work in restaurant kitchens or to harvest crops. And COVID-19 has taken an especially heavy toll on migrant farmworkers in the state.\u003c/p>\n\u003cp>\"This time has been more difficult,\" says Nicolasa González, an Indigenous Mixteca farmworker who lives in Fresno. \"We need to protect ourselves, but some of my co-workers have gotten sick.\"\u003c/p>\n\u003cp>Like González, musician Lila Downs has Indigenous roots in the Mexican state of Oaxaca. She's released a new song to honor essential workers called “Dark Eyes.\" The lyrics reflect on people locked inside their homes who are \"waiting for the dark eyes outside\" to deliver food and packages, saying \"everybody's hoping to see you at their door.\"\u003c/p>\n\u003cp>https://www.youtube.com/watch?v=bdC2gE3SNWw\u003c/p>\n\u003cp>“You see the harsh way that sometimes people are treated in the U.S.,” Downs \u003ca href=\"https://www.npr.org/2021/01/20/958437186/lila-downs-new-song-is-about-indigenous-workers-invisible-labor\">told NPR in a recent interview\u003c/a>. “There still is a lot of discrimination and racism, and it's a difficult thing to face, especially when they are the people who are providing our food.”\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>Proceeds from the song will benefit the \u003ca href=\"https://www.centrobinacional.org\">Centro Binacional para el Desarrollo Indígena Oaxaqueño\u003c/a> (CBDIO), a nonprofit based in Fresno that advocates for Indigenous migrant communities living throughout the Central Valley and Central Coast.\u003c/p>\n\u003cp>Sarait Martinez, CBDIO's executive director, says Indigenous immigrants from Oaxaca are crucial to the agriculture industry and keeping California fed.\u003c/p>\n\u003cp>“It’s not a coincidence that [Indigenous people] work in agriculture, because we know how to take care of the land and produce our food,” says Martinez, who is Zapoteca. “It’s because of [farmworkers] that we continue to have food on our tables.”\u003c/p>\n\u003cfigure id=\"attachment_11866139\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003cimg class=\"size-medium wp-image-11866139\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-800x537.jpg\" alt=\"\" width=\"800\" height=\"537\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-800x537.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-1020x685.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-1536x1031.jpg 1536w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-2048x1374.jpg 2048w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-1920x1289.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Manuel Ortiz’s hands show a lifetime of work. Ortiz came to the U.S. from Mexico as a bracero in the late 1950s, and spent decades working on farms in California and Washington. \u003ccite>(David Bacon)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Still, farmworkers like González worry about getting sick on the job and losing wages as a result.\u003c/p>\n\u003cp>\"If that happens to me, how will I make enough to pay rent?\" says González, who harvests bell peppers and table grapes each season.\u003c/p>\n\u003cp>According to a \u003ca href=\"https://www.cirsinc.org/phocadownload/farmworker_vulnerability_covid-19_research-report_final_villarejo_07-26-2020.pdf\">study last year by the California Institute for Rural Studies\u003c/a>, agricultural workers in Monterey County were infected by COVID-19 at rates three times higher than non-agricultural workers. Meanwhile, \u003ca href=\"https://cerch.berkeley.edu/sites/default/files/ucb_csvs_white_paper_12_01_20_final_compressed.pdf\">a study from UC Berkeley\u003c/a> that followed 1,091 participants in the Salinas Valley found that farmworkers with lower levels of education or who spoke an Indigenous language had a higher test positivity rate of 23% for COVID-19.\u003c/p>\n\u003cp>Martinez says that language accessibility is key to keeping people safe. Proceeds from the song have helped CBDIO provide workers with information on testing and vaccine sites, in Indigenous languages like Zapoteco and Mixteco.\u003c/p>\n\u003cfigure id=\"attachment_11866140\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg class=\"size-medium wp-image-11866140\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-800x537.jpg\" alt=\"\" width=\"800\" height=\"537\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-800x537.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-1020x685.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-1536x1031.jpg 1536w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-2048x1374.jpg 2048w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-1920x1289.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">A farmworker named Petra tosses the pluots into a bag held on her shoulders by a harness. When the bag is full, it can weigh 40 to 50 pounds. In July, the temperature rises to over 105 degrees. It seems counterintuitive, but farmworkers dress in multiple layers of clothing because it provides insulation from the heat. \u003ccite>(David Bacon)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“When you think of farmworkers, you think of folks that speak Spanish,\" Martinez said. \"But Indigenous farmworkers have very different linguistic and cultural needs that we keep forgetting about. The song really helps us to bring visibility to our work.”\u003c/p>\n\u003cp>Martinez attributes the high COVID-19 rates for farmworkers to factors like substandard housing, a lack of reliable transportation and the exploitation of undocumented workers.\u003c/p>\n\u003cp>“I’m really hoping that as we go through the pandemic, we reflect on [working conditions],” Martinez says. “And really paint not only us as farmworkers as heroes, but [also people who deserve] respect and dignity. And that that translates into adequate policies that ensure that we have a living wage for farmworkers and full labor rights at the workplace.”\u003c/p>\n\u003cfigure id=\"attachment_11866141\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg class=\"size-medium wp-image-11866141\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-800x537.jpg\" alt=\"\" width=\"800\" height=\"537\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-800x537.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-1020x685.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-1536x1031.jpg 1536w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-2048x1374.jpg 2048w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-1920x1289.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Erika, a farmworker in Tulare County, California, carries her ladder from one row of pluot trees to the next. The ladder weighs about 30 pounds. \u003ccite>(David Bacon)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>With the help of proceeds from \"Dark Eyes,\" and a partnership with local counties, the CBDIO has provided some essential workers with direct financial relief checks of $500 each.\u003c/p>\n\u003cp>Martinez says that some families are using the money to cover hours lost from work if they need to quarantine or to support their kids' expenses during virtual school.\u003c/p>\n\u003cp>For González, who pays about $600 for rent each month, the fund has put food on the table during the offseason.\u003c/p>\n\u003cp>\u003c/p>\n\u003cp>\"I was able to pay rent and buy food, that what's helped me the most,\" González says. \"God bless them for supporting us and helping us.\"\u003c/p>\n\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>It's been more than a year since the pandemic began. And while some Californians are looking back at a year of working from home and ordering groceries online, essential workers are marking a year of risking their lives to stock grocery shelves, work in restaurant kitchens or to harvest crops. And COVID-19 has taken an especially heavy toll on migrant farmworkers in the state.\u003c/p>\n\u003cp>\"This time has been more difficult,\" says Nicolasa González, an Indigenous Mixteca farmworker who lives in Fresno. \"We need to protect ourselves, but some of my co-workers have gotten sick.\"\u003c/p>\n\u003cp>Like González, musician Lila Downs has Indigenous roots in the Mexican state of Oaxaca. She's released a new song to honor essential workers called “Dark Eyes.\" The lyrics reflect on people locked inside their homes who are \"waiting for the dark eyes outside\" to deliver food and packages, saying \"everybody's hoping to see you at their door.\"\u003c/p>\u003c/p>\u003cp>\u003cspan class='utils-parseShortcode-shortcodes-__youtubeShortcode__embedYoutube'>\n \u003cspan class='utils-parseShortcode-shortcodes-__youtubeShortcode__embedYoutubeInside'>\n \u003ciframe\n loading='lazy'\n class='utils-parseShortcode-shortcodes-__youtubeShortcode__youtubePlayer'\n type='text/html'\n src='//www.youtube.com/embed/bdC2gE3SNWw'\n title='//www.youtube.com/embed/bdC2gE3SNWw'\n allowfullscreen='true'\n style='border:0;'>\u003c/iframe>\n \u003c/span>\n \u003c/span>\u003c/p>\u003cp>\u003cp>“You see the harsh way that sometimes people are treated in the U.S.,” Downs \u003ca href=\"https://www.npr.org/2021/01/20/958437186/lila-downs-new-song-is-about-indigenous-workers-invisible-labor\">told NPR in a recent interview\u003c/a>. “There still is a lot of discrimination and racism, and it's a difficult thing to face, especially when they are the people who are providing our food.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>Proceeds from the song will benefit the \u003ca href=\"https://www.centrobinacional.org\">Centro Binacional para el Desarrollo Indígena Oaxaqueño\u003c/a> (CBDIO), a nonprofit based in Fresno that advocates for Indigenous migrant communities living throughout the Central Valley and Central Coast.\u003c/p>\n\u003cp>Sarait Martinez, CBDIO's executive director, says Indigenous immigrants from Oaxaca are crucial to the agriculture industry and keeping California fed.\u003c/p>\n\u003cp>“It’s not a coincidence that [Indigenous people] work in agriculture, because we know how to take care of the land and produce our food,” says Martinez, who is Zapoteca. “It’s because of [farmworkers] that we continue to have food on our tables.”\u003c/p>\n\u003cfigure id=\"attachment_11866139\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003cimg class=\"size-medium wp-image-11866139\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-800x537.jpg\" alt=\"\" width=\"800\" height=\"537\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-800x537.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-1020x685.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-1536x1031.jpg 1536w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-2048x1374.jpg 2048w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/03-1920x1289.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Manuel Ortiz’s hands show a lifetime of work. Ortiz came to the U.S. from Mexico as a bracero in the late 1950s, and spent decades working on farms in California and Washington. \u003ccite>(David Bacon)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Still, farmworkers like González worry about getting sick on the job and losing wages as a result.\u003c/p>\n\u003cp>\"If that happens to me, how will I make enough to pay rent?\" says González, who harvests bell peppers and table grapes each season.\u003c/p>\n\u003cp>According to a \u003ca href=\"https://www.cirsinc.org/phocadownload/farmworker_vulnerability_covid-19_research-report_final_villarejo_07-26-2020.pdf\">study last year by the California Institute for Rural Studies\u003c/a>, agricultural workers in Monterey County were infected by COVID-19 at rates three times higher than non-agricultural workers. Meanwhile, \u003ca href=\"https://cerch.berkeley.edu/sites/default/files/ucb_csvs_white_paper_12_01_20_final_compressed.pdf\">a study from UC Berkeley\u003c/a> that followed 1,091 participants in the Salinas Valley found that farmworkers with lower levels of education or who spoke an Indigenous language had a higher test positivity rate of 23% for COVID-19.\u003c/p>\n\u003cp>Martinez says that language accessibility is key to keeping people safe. Proceeds from the song have helped CBDIO provide workers with information on testing and vaccine sites, in Indigenous languages like Zapoteco and Mixteco.\u003c/p>\n\u003cfigure id=\"attachment_11866140\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg class=\"size-medium wp-image-11866140\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-800x537.jpg\" alt=\"\" width=\"800\" height=\"537\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-800x537.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-1020x685.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-1536x1031.jpg 1536w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-2048x1374.jpg 2048w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/02-1920x1289.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">A farmworker named Petra tosses the pluots into a bag held on her shoulders by a harness. When the bag is full, it can weigh 40 to 50 pounds. In July, the temperature rises to over 105 degrees. It seems counterintuitive, but farmworkers dress in multiple layers of clothing because it provides insulation from the heat. \u003ccite>(David Bacon)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“When you think of farmworkers, you think of folks that speak Spanish,\" Martinez said. \"But Indigenous farmworkers have very different linguistic and cultural needs that we keep forgetting about. The song really helps us to bring visibility to our work.”\u003c/p>\n\u003cp>Martinez attributes the high COVID-19 rates for farmworkers to factors like substandard housing, a lack of reliable transportation and the exploitation of undocumented workers.\u003c/p>\n\u003cp>“I’m really hoping that as we go through the pandemic, we reflect on [working conditions],” Martinez says. “And really paint not only us as farmworkers as heroes, but [also people who deserve] respect and dignity. And that that translates into adequate policies that ensure that we have a living wage for farmworkers and full labor rights at the workplace.”\u003c/p>\n\u003cfigure id=\"attachment_11866141\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg class=\"size-medium wp-image-11866141\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-800x537.jpg\" alt=\"\" width=\"800\" height=\"537\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-800x537.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-1020x685.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-1536x1031.jpg 1536w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-2048x1374.jpg 2048w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/01-1920x1289.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Erika, a farmworker in Tulare County, California, carries her ladder from one row of pluot trees to the next. The ladder weighs about 30 pounds. \u003ccite>(David Bacon)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>With the help of proceeds from \"Dark Eyes,\" and a partnership with local counties, the CBDIO has provided some essential workers with direct financial relief checks of $500 each.\u003c/p>\n\u003cp>Martinez says that some families are using the money to cover hours lost from work if they need to quarantine or to support their kids' expenses during virtual school.\u003c/p>\n\u003cp>For González, who pays about $600 for rent each month, the fund has put food on the table during the offseason.\u003c/p>\n\u003cp>\u003c/p>\n\u003cp>\"I was able to pay rent and buy food, that what's helped me the most,\" González says. \"God bless them for supporting us and helping us.\"\u003c/p>\n\n\u003c/div>\u003c/p>",
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"slug": "drop-charges-against-indigenous-activists-who-toppled-serra-statue-open-letter-urges-marin-county-da",
"title": "Drop Charges Against Indigenous Activists Who Toppled Serra Statue, Open Letter Urges Marin County DA",
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"headTitle": "Drop Charges Against Indigenous Activists Who Toppled Serra Statue, Open Letter Urges Marin County DA | KQED",
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"content": "\u003cp>Over 50 Bay Area community groups have signed \u003ca href=\"https://ip5solidarity.org/letter\">an open letter\u003c/a> urging the Marin County district attorney to drop the charges against suspects arrested for toppling a San Rafael statue of Junípero Serra on Indigenous People’s Day last year.\u003c/p>\n\u003cp>Marin County District Attorney Lori Frugoli \u003ca href=\"https://sanfrancisco.cbslocal.com/2020/11/13/junipero-serra-statue-vandalism-charges-felony-san-rafael/\">charged the five suspects\u003c/a> with felony vandalism for damaging the statue of \u003ca href=\"https://www.kqed.org/news/11826151/how-do-we-heal-toppling-the-myth-of-junipero-serra\">the canonized 18th century Franciscan missionary\u003c/a> by painting it red and toppling it off a pedestal at Mission San Rafael Arcángel on Oct. 12, 2020. All five defendants have pleaded not guilty.\u003c/p>\n\u003cp>The open letter, signed by \u003ca href=\"https://ip5solidarity.org/\">the Indigenous Peoples Day 5 Solidarity Coalition\u003c/a> and a large number of community groups, argues the five activists were singled out for being Indigenous during a demonstration against racism and colonization. “By continuing to press these charges, you are sending a message that prosecuting Indigenous community members is the best use of the resources of your office,” it reads.\u003c/p>\n\u003cp>All \u003ca href=\"https://www.cityofsanrafael.org/five-arrested-for-church-statue-vandalism/\">five people facing charges\u003c/a> are Indigenous women and \u003ca href=\"https://indiancountrytoday.com/archive/8-things-you-should-know-about-two-spirit-people-294cNoIj-EGwJFOWEnbbZw\">Two-Spirited people\u003c/a>, says the Indigenous Peoples Day 5 Solidarity Coalition.\u003c/p>\n\u003cp>Corrina Gould, a coalition member and spokesperson for the Confederated Villages of Lisjan/Ohlone, said the DA’s decision to prosecute continues a legacy of anti-Indigenous violence in California.\u003c/p>\n\u003cp>“I think when we are looking at the racism that happens in Marin County continuously with people of color, and the targeting of Native people that happens in these cities, we still need to have these conversations,” Gould said.\u003cspan style=\"font-weight: 400;\">[aside postID=\"news_11826151\"]\u003c/span>\u003c/p>\n\u003cp>Gould and other community leaders held a press conference on Feb. 17 to decry Frugoli for “playing both sides.” Earlier this month, the DA’s office hosted a community conversation called “Responding to Hate Crimes, Racism and Antisemitism in Marin,” in which Frugoli discussed the historical and cultural pain in the county.\u003c/p>\n\u003cp>Frugoli is also facing criticism for her decision to not bring charges against a man caught on camera \u003ca href=\"https://www.marinij.com/2021/01/06/marin-da-no-charges-in-fairfax-swastika-case/\">posting swastika stickers in downtown Fairfax\u003c/a>, citing “insufficient evidence.”\u003c/p>\n\u003cp>A \u003ca href=\"https://www.change.org/p/san-rafael-da-lori-frugoli-drop-the-charges-against-the-indigenous-people-s-day-5\">petition\u003c/a> circulated by the coalition of supporters for the Indigenous People’s Day Five — separate to the open letter — has so far collected over 75,000 signatures, and organizers are asking the community to contact the DA’s office to drop the charges. Hasmik Geghamyan, defense attorney for three of the defendants, said the DA could drop the charges at any time.\u003c/p>\n\u003cfigure id=\"attachment_11861013\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11861013\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/02/Serra2.jpg\" alt=\"\" width=\"1900\" height=\"1312\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2-800x552.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2-1020x704.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2-160x110.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2-1536x1061.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">A protestor holds a ‘Decolonize Marin’ sign at Mission San Rafael Arcángel on Indigenous People’s Day. \u003ccite>(Peg Hunter via Flickr)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“The DA’s office has the power to refuse to follow this legacy of white supremacy by dismissing the case. But as of today, this case has not been dismissed and they elected to criminalize activists over a symbol of imprisonment and enslavement of Indigenous people,” said Geghamyan.\u003c/p>\n\u003cp>Frugoli’s office did not respond to KQED’s request for comment on the case. The defendants are awaiting a preliminary hearing date for later this year. Felony charges could carry a prison sentence of more than one year.\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400;\">[pullquote size='medium' align='right' citation=\"Hasmik Geghamyan, defense attorney for three of the defendants\"]‘The DA’s office has the power to refuse to follow this legacy of white supremacy by dismissing the case.’[/pullquote]\u003c/span>\u003c/p>\n\u003cp>The statue was one of many historical monuments in the Bay Area that were removed during racial justice protests last year. During a Juneteenth rally, protesters in Golden Gate Park in San Francisco also \u003ca href=\"https://twitter.com/FitzTheReporter/status/1274374501925453824\">toppled a statue of Serra\u003c/a> and covered it in red paint. Monuments to former President Ulysses S. Grant and Francis Scott Key, who wrote the lyrics to “The Star-Spangled Banner,” were also pulled down that day. But no arrests were made.\u003c/p>\n\u003cp>The Catholic Church has doubled down on its support of figures like Serra. San Francisco Archbishop Salvatore Cordileone \u003ca href=\"https://www.latimes.com/california/story/2020-10-17/archbishop-performs-exorcism-at-spot-where-protesters-toppled-serra-statue\">performed a ceremonial exorcism\u003c/a> at both toppled statue sites and \u003ca href=\"https://dig.abclocal.go.com/kgo/PDF/062020-kgo-serra-statue.pdf\">said the protest was “mob rule.”\u003c/a>\u003c/p>\n\u003cp>The fight to remove statues and monuments honoring Serra and other figures emblematic of colonization has been led in large part by Indigenous advocates across California. Reflective of a wider national movement to re-examine the legacy of such historical figures, the effort gained momentum during last summer’s protests over the killing of George Floyd and other Black people at the hands of police.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>In June, San Francisco officials \u003ca href=\"https://www.kqed.org/news/11825103/san-francisco-removes-controversial-christopher-columbus-statue-on-telegraph-hill\">removed a Christopher Columbus statue \u003c/a>from the city’s Telegraph Hill. Another statue of Columbus at the state Capitol \u003ca href=\"https://www.abc10.com/article/news/local/sacramento/christopher-columbus-statue-removed-from-california-capitol/103-f435c9d2-3b99-4ed4-88f6-922dc9d2c021\">was removed in July\u003c/a>, after protestors previously tore down a Sacramento monument to Serra.\u003c/p>\n\u003cp>“When we are taking down statues across this country in order for people to listen to the true history of what has happened in this county, by the bloodied backs of Native and African American people, we need to ask ourselves why these charges are being brought against these women in a court of law,” Gould said in reference to the San Rafael statue toppling. “Let’s look for a different solution. Let us begin these conversations.”\u003c/p>\n\u003cp>“Let’s start the healing,” she said.\u003c/p>\n\u003cp>\u003c/p>\n",
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"excerpt": "Over 50 Bay Area community groups have signed an open letter urging the Marin County DA to drop charges against suspects arrested for toppling a San Rafael statue of Junípero Serra on Indigenous People’s Day last year.",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>Over 50 Bay Area community groups have signed \u003ca href=\"https://ip5solidarity.org/letter\">an open letter\u003c/a> urging the Marin County district attorney to drop the charges against suspects arrested for toppling a San Rafael statue of Junípero Serra on Indigenous People’s Day last year.\u003c/p>\n\u003cp>Marin County District Attorney Lori Frugoli \u003ca href=\"https://sanfrancisco.cbslocal.com/2020/11/13/junipero-serra-statue-vandalism-charges-felony-san-rafael/\">charged the five suspects\u003c/a> with felony vandalism for damaging the statue of \u003ca href=\"https://www.kqed.org/news/11826151/how-do-we-heal-toppling-the-myth-of-junipero-serra\">the canonized 18th century Franciscan missionary\u003c/a> by painting it red and toppling it off a pedestal at Mission San Rafael Arcángel on Oct. 12, 2020. All five defendants have pleaded not guilty.\u003c/p>\n\u003cp>The open letter, signed by \u003ca href=\"https://ip5solidarity.org/\">the Indigenous Peoples Day 5 Solidarity Coalition\u003c/a> and a large number of community groups, argues the five activists were singled out for being Indigenous during a demonstration against racism and colonization. “By continuing to press these charges, you are sending a message that prosecuting Indigenous community members is the best use of the resources of your office,” it reads.\u003c/p>\n\u003cp>All \u003ca href=\"https://www.cityofsanrafael.org/five-arrested-for-church-statue-vandalism/\">five people facing charges\u003c/a> are Indigenous women and \u003ca href=\"https://indiancountrytoday.com/archive/8-things-you-should-know-about-two-spirit-people-294cNoIj-EGwJFOWEnbbZw\">Two-Spirited people\u003c/a>, says the Indigenous Peoples Day 5 Solidarity Coalition.\u003c/p>\n\u003cp>Corrina Gould, a coalition member and spokesperson for the Confederated Villages of Lisjan/Ohlone, said the DA’s decision to prosecute continues a legacy of anti-Indigenous violence in California.\u003c/p>\n\u003cp>“I think when we are looking at the racism that happens in Marin County continuously with people of color, and the targeting of Native people that happens in these cities, we still need to have these conversations,” Gould said.\u003cspan style=\"font-weight: 400;\">\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/span>\u003c/p>\n\u003cp>Gould and other community leaders held a press conference on Feb. 17 to decry Frugoli for “playing both sides.” Earlier this month, the DA’s office hosted a community conversation called “Responding to Hate Crimes, Racism and Antisemitism in Marin,” in which Frugoli discussed the historical and cultural pain in the county.\u003c/p>\n\u003cp>Frugoli is also facing criticism for her decision to not bring charges against a man caught on camera \u003ca href=\"https://www.marinij.com/2021/01/06/marin-da-no-charges-in-fairfax-swastika-case/\">posting swastika stickers in downtown Fairfax\u003c/a>, citing “insufficient evidence.”\u003c/p>\n\u003cp>A \u003ca href=\"https://www.change.org/p/san-rafael-da-lori-frugoli-drop-the-charges-against-the-indigenous-people-s-day-5\">petition\u003c/a> circulated by the coalition of supporters for the Indigenous People’s Day Five — separate to the open letter — has so far collected over 75,000 signatures, and organizers are asking the community to contact the DA’s office to drop the charges. Hasmik Geghamyan, defense attorney for three of the defendants, said the DA could drop the charges at any time.\u003c/p>\n\u003cfigure id=\"attachment_11861013\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11861013\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/02/Serra2.jpg\" alt=\"\" width=\"1900\" height=\"1312\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2-800x552.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2-1020x704.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2-160x110.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/02/Serra2-1536x1061.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">A protestor holds a ‘Decolonize Marin’ sign at Mission San Rafael Arcángel on Indigenous People’s Day. \u003ccite>(Peg Hunter via Flickr)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“The DA’s office has the power to refuse to follow this legacy of white supremacy by dismissing the case. But as of today, this case has not been dismissed and they elected to criminalize activists over a symbol of imprisonment and enslavement of Indigenous people,” said Geghamyan.\u003c/p>\n\u003cp>Frugoli’s office did not respond to KQED’s request for comment on the case. The defendants are awaiting a preliminary hearing date for later this year. Felony charges could carry a prison sentence of more than one year.\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400;\">\u003c/p>\u003c/div>",
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"content": "‘The DA’s office has the power to refuse to follow this legacy of white supremacy by dismissing the case.’",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/span>\u003c/p>\n\u003cp>The statue was one of many historical monuments in the Bay Area that were removed during racial justice protests last year. During a Juneteenth rally, protesters in Golden Gate Park in San Francisco also \u003ca href=\"https://twitter.com/FitzTheReporter/status/1274374501925453824\">toppled a statue of Serra\u003c/a> and covered it in red paint. Monuments to former President Ulysses S. Grant and Francis Scott Key, who wrote the lyrics to “The Star-Spangled Banner,” were also pulled down that day. But no arrests were made.\u003c/p>\n\u003cp>The Catholic Church has doubled down on its support of figures like Serra. San Francisco Archbishop Salvatore Cordileone \u003ca href=\"https://www.latimes.com/california/story/2020-10-17/archbishop-performs-exorcism-at-spot-where-protesters-toppled-serra-statue\">performed a ceremonial exorcism\u003c/a> at both toppled statue sites and \u003ca href=\"https://dig.abclocal.go.com/kgo/PDF/062020-kgo-serra-statue.pdf\">said the protest was “mob rule.”\u003c/a>\u003c/p>\n\u003cp>The fight to remove statues and monuments honoring Serra and other figures emblematic of colonization has been led in large part by Indigenous advocates across California. Reflective of a wider national movement to re-examine the legacy of such historical figures, the effort gained momentum during last summer’s protests over the killing of George Floyd and other Black people at the hands of police.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>In June, San Francisco officials \u003ca href=\"https://www.kqed.org/news/11825103/san-francisco-removes-controversial-christopher-columbus-statue-on-telegraph-hill\">removed a Christopher Columbus statue \u003c/a>from the city’s Telegraph Hill. Another statue of Columbus at the state Capitol \u003ca href=\"https://www.abc10.com/article/news/local/sacramento/christopher-columbus-statue-removed-from-california-capitol/103-f435c9d2-3b99-4ed4-88f6-922dc9d2c021\">was removed in July\u003c/a>, after protestors previously tore down a Sacramento monument to Serra.\u003c/p>\n\u003cp>“When we are taking down statues across this country in order for people to listen to the true history of what has happened in this county, by the bloodied backs of Native and African American people, we need to ask ourselves why these charges are being brought against these women in a court of law,” Gould said in reference to the San Rafael statue toppling. “Let’s look for a different solution. Let us begin these conversations.”\u003c/p>\n\u003cp>“Let’s start the healing,” she said.\u003c/p>\n\u003cp>\u003c/p>\n\u003c/div>\u003c/p>",
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"content": "\u003cp>\u003ca href=\"https://www.kqed.org/news/10524648/between-homelands-canoe-connects-a-tongva-woman-to-her-tribe\">Cindi Alvitre\u003c/a> is an indigenous mother, grandmother, weaver, writer, storyteller and traditional singer.\u003c/p>\n\u003cp>A Tongva descendant of the Moompetam (Salt Water) Clan – the original people of Los Angeles and the southern Channel Islands – she teaches American Indian Studies at Cal State Long Beach.\u003c/p>\n\u003cp>Her new children’s book, “\u003ca href=\"https://heydaybooks.com/waaaka/\">Waa’aka’: The Bird Who Fell in Love With The Sun\u003c/a>,” gives new life to a traditional story with a timely message about community, climate change and the danger of making selfish choices.\u003c/p>\n\u003cp>\u003cem>Alvitre spoke with The California Report Magazine’s host Sasha Khokha. This interview has been edited for length and clarity.\u003c/em>\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cfigure id=\"attachment_11853897\" class=\"wp-caption aligncenter\" style=\"max-width: 954px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853897\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46502_screen_shot_2020-12-11_at_9.47.53_am-qut.jpg\" alt=\"\" width=\"954\" height=\"1208\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46502_screen_shot_2020-12-11_at_9.47.53_am-qut.jpg 954w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46502_screen_shot_2020-12-11_at_9.47.53_am-qut-800x1013.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46502_screen_shot_2020-12-11_at_9.47.53_am-qut-160x203.jpg 160w\" sizes=\"(max-width: 954px) 100vw, 954px\">\u003cfigcaption class=\"wp-caption-text\">The Cover of ‘Waa’aka’: the Bird Who fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>On Dedicating the Book to her Father\u003c/h3>\n\u003cp>My father Bernard Alvitre was a skin diver, an abalone diver. He taught us about the connection to everything that lived among us, how everything has a story.\u003c/p>\n\u003cp>The seaweed, the seagulls, the water, the sand, the sand dollars, everything had a history and a story.\u003c/p>\n\u003cp>He cherished that. That was his way of teaching. It was through us and and the ability to be able to to memorize these stories.\u003c/p>\n\u003cfigure id=\"attachment_11853898\" class=\"wp-caption aligncenter\" style=\"max-width: 1573px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853898\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut.jpg\" alt=\"\" width=\"1573\" height=\"977\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut.jpg 1573w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut-800x497.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut-1020x634.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut-160x99.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut-1536x954.jpg 1536w\" sizes=\"(max-width: 1573px) 100vw, 1573px\">\u003cfigcaption class=\"wp-caption-text\">Excerpts from ‘Waa’aka’: the Bird Who fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>A Pre-Human Tale of Community Responsibility\u003c/h3>\n\u003cp>The pre-human characters had to find a way to get Tamet, the sun, up into the sky. Because every day he was growing larger and larger and larger, hotter and hotter, and was impacting and affecting all the life. The trees were beginning to shrivel, the water was beginning to dry up.\u003c/p>\n\u003cp>Waa’aka’ is the other main character. She is a black-crowned night heron. And she has a very vain streak about her. She found out that if the sun was with her, she could see her reflection [in ponds of water] and just gaze at how fabulous she was.\u003c/p>\n\u003cfigure id=\"attachment_11853895\" class=\"wp-caption aligncenter\" style=\"max-width: 936px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853895\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46504_screen_shot_2020-12-11_at_9.48.46_am-qut.jpg\" alt=\"\" width=\"936\" height=\"1208\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46504_screen_shot_2020-12-11_at_9.48.46_am-qut.jpg 936w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46504_screen_shot_2020-12-11_at_9.48.46_am-qut-800x1032.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46504_screen_shot_2020-12-11_at_9.48.46_am-qut-160x206.jpg 160w\" sizes=\"(max-width: 936px) 100vw, 936px\">\u003cfigcaption class=\"wp-caption-text\">Excerpts from ‘Waa’aka’: the Bird Who fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The sun was growing hotter and hotter. The council decided they would toss him up into the sky. Waa’aka’ becomes very anxious about it because she’s realizing she will no longer be able to gaze at herself. She decides she’s going to ruin this whole plan, because when they toss him up into the sky, she’s going to grab the net and break it, and he’s going to fall back to Earth and be with her forever.\u003c/p>\n\u003cp>She grabs the net. The sun explodes into what he is today – this immense ball of fire and light and heat. She collapses as a burned bird back to the earth.\u003c/p>\n\u003cfigure id=\"attachment_11853893\" class=\"wp-caption aligncenter\" style=\"max-width: 984px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853893\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46505_screen_shot_2020-12-11_at_9.52.05_am-qut.jpg\" alt=\"\" width=\"984\" height=\"1214\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46505_screen_shot_2020-12-11_at_9.52.05_am-qut.jpg 984w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46505_screen_shot_2020-12-11_at_9.52.05_am-qut-800x987.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46505_screen_shot_2020-12-11_at_9.52.05_am-qut-160x197.jpg 160w\" sizes=\"(max-width: 984px) 100vw, 984px\">\u003cfigcaption class=\"wp-caption-text\">Excerpts from ‘Waa’aka’: the Bird Who fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The rest of the community scolds her because she actually endangered everybody.\u003c/p>\n\u003cp>Her punishment is to forever stay in darkness and never see the light of day or see her reflection again.\u003c/p>\n\u003cp>She’s left with black streaks on her head, and she juts her head forward in shame.\u003c/p>\n\u003cfigure id=\"attachment_11854506\" class=\"wp-caption aligncenter\" style=\"max-width: 900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11854506\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/Screen-Shot-2021-01-08-at-1.48.44-PM-e1610751672338.png\" alt=\"\" width=\"900\" height=\"1164\">\u003cfigcaption class=\"wp-caption-text\">Excerpts from ‘Waa’aka’: the Bird Who Fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>On the Lessons the Story Has for Today:\u003c/h3>\n\u003cp>Sometimes, we have to sacrifice to provide and to extend generosity to others, so as to continue life and to give life to everybody else.\u003c/p>\n\u003cp>This is a very important message. Right now as human beings, not to exert our power or authority over the natural world, but to take care of [it].\u003c/p>\n\u003cp>That’s the indigenous philosophy: We ‘Take care of.’ We need to practice that – not to model it, not to understand it, not to intellectualize it, but to practice it. To take care of each other. Take care of those things that give us life.\u003c/p>\n\u003cfigure id=\"attachment_11853894\" class=\"wp-caption alignright\" style=\"max-width: 400px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853894\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46506_cindi_alvitre-qut.jpg\" alt=\"\" width=\"400\" height=\"400\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46506_cindi_alvitre-qut.jpg 400w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46506_cindi_alvitre-qut-160x160.jpg 160w\" sizes=\"(max-width: 400px) 100vw, 400px\">\u003cfigcaption class=\"wp-caption-text\">Cindi Alvitre, author of ‘Waa’aka’: The Bird Who Fell in Love With the Sun’ \u003ccite>(Photo Courtesy of Los Angeles County Arts and Culture)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The only way we’re going to be able to push forward in a very healthy and collective way is to come together. To acknowledge that these these entities in the natural world, how important they are to indigenous people.\u003c/p>\n\u003cp>We cannot separate our relationship from these the sun, the nature, the birds, the medicinal plants, the Mother Earth, the water, the air. They are very much a part of us and they all have their own stories. They have their own lineage and their own genealogies, and they are their own tribes.\u003c/p>\n\u003cp>\u003cem>Alvitre also just finished working on an \u003ca href=\"https://www.lacountyarts.org/experiences/memory-and-futurity-yaangna\">art installation in response to the removal of the statue of Christopher Columbus in L.A.’s Grand Park.\u003c/a> In her artist’s statement, Alvitre wrote: “It is imperative that those concerned with social justice strip away that veneer of objectivity to challenge, interrogate, and sometimes invert the social relations and structures of power immortalized in public art and monuments. To re-signify public spaces is to conjure new opportunities to imagine something different. Something better. Something more intimately inclusive of the land and all of its people — past, present, and future\u003c/em>.”\u003c/p>\n\u003cp>\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cfigure id=\"attachment_11853897\" class=\"wp-caption aligncenter\" style=\"max-width: 954px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853897\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46502_screen_shot_2020-12-11_at_9.47.53_am-qut.jpg\" alt=\"\" width=\"954\" height=\"1208\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46502_screen_shot_2020-12-11_at_9.47.53_am-qut.jpg 954w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46502_screen_shot_2020-12-11_at_9.47.53_am-qut-800x1013.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46502_screen_shot_2020-12-11_at_9.47.53_am-qut-160x203.jpg 160w\" sizes=\"(max-width: 954px) 100vw, 954px\">\u003cfigcaption class=\"wp-caption-text\">The Cover of ‘Waa’aka’: the Bird Who fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>On Dedicating the Book to her Father\u003c/h3>\n\u003cp>My father Bernard Alvitre was a skin diver, an abalone diver. He taught us about the connection to everything that lived among us, how everything has a story.\u003c/p>\n\u003cp>The seaweed, the seagulls, the water, the sand, the sand dollars, everything had a history and a story.\u003c/p>\n\u003cp>He cherished that. That was his way of teaching. It was through us and and the ability to be able to to memorize these stories.\u003c/p>\n\u003cfigure id=\"attachment_11853898\" class=\"wp-caption aligncenter\" style=\"max-width: 1573px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853898\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut.jpg\" alt=\"\" width=\"1573\" height=\"977\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut.jpg 1573w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut-800x497.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut-1020x634.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut-160x99.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46501_Screen-Shot-2021-01-06-at-10.31.14-AM-qut-1536x954.jpg 1536w\" sizes=\"(max-width: 1573px) 100vw, 1573px\">\u003cfigcaption class=\"wp-caption-text\">Excerpts from ‘Waa’aka’: the Bird Who fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>A Pre-Human Tale of Community Responsibility\u003c/h3>\n\u003cp>The pre-human characters had to find a way to get Tamet, the sun, up into the sky. Because every day he was growing larger and larger and larger, hotter and hotter, and was impacting and affecting all the life. The trees were beginning to shrivel, the water was beginning to dry up.\u003c/p>\n\u003cp>Waa’aka’ is the other main character. She is a black-crowned night heron. And she has a very vain streak about her. She found out that if the sun was with her, she could see her reflection [in ponds of water] and just gaze at how fabulous she was.\u003c/p>\n\u003cfigure id=\"attachment_11853895\" class=\"wp-caption aligncenter\" style=\"max-width: 936px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853895\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46504_screen_shot_2020-12-11_at_9.48.46_am-qut.jpg\" alt=\"\" width=\"936\" height=\"1208\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46504_screen_shot_2020-12-11_at_9.48.46_am-qut.jpg 936w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46504_screen_shot_2020-12-11_at_9.48.46_am-qut-800x1032.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46504_screen_shot_2020-12-11_at_9.48.46_am-qut-160x206.jpg 160w\" sizes=\"(max-width: 936px) 100vw, 936px\">\u003cfigcaption class=\"wp-caption-text\">Excerpts from ‘Waa’aka’: the Bird Who fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The sun was growing hotter and hotter. The council decided they would toss him up into the sky. Waa’aka’ becomes very anxious about it because she’s realizing she will no longer be able to gaze at herself. She decides she’s going to ruin this whole plan, because when they toss him up into the sky, she’s going to grab the net and break it, and he’s going to fall back to Earth and be with her forever.\u003c/p>\n\u003cp>She grabs the net. The sun explodes into what he is today – this immense ball of fire and light and heat. She collapses as a burned bird back to the earth.\u003c/p>\n\u003cfigure id=\"attachment_11853893\" class=\"wp-caption aligncenter\" style=\"max-width: 984px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853893\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46505_screen_shot_2020-12-11_at_9.52.05_am-qut.jpg\" alt=\"\" width=\"984\" height=\"1214\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46505_screen_shot_2020-12-11_at_9.52.05_am-qut.jpg 984w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46505_screen_shot_2020-12-11_at_9.52.05_am-qut-800x987.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46505_screen_shot_2020-12-11_at_9.52.05_am-qut-160x197.jpg 160w\" sizes=\"(max-width: 984px) 100vw, 984px\">\u003cfigcaption class=\"wp-caption-text\">Excerpts from ‘Waa’aka’: the Bird Who fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The rest of the community scolds her because she actually endangered everybody.\u003c/p>\n\u003cp>Her punishment is to forever stay in darkness and never see the light of day or see her reflection again.\u003c/p>\n\u003cp>She’s left with black streaks on her head, and she juts her head forward in shame.\u003c/p>\n\u003cfigure id=\"attachment_11854506\" class=\"wp-caption aligncenter\" style=\"max-width: 900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11854506\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/Screen-Shot-2021-01-08-at-1.48.44-PM-e1610751672338.png\" alt=\"\" width=\"900\" height=\"1164\">\u003cfigcaption class=\"wp-caption-text\">Excerpts from ‘Waa’aka’: the Bird Who Fell in Love With The Sun,’ illustrations by Carly Lake. \u003ccite>(Courtesy of Heyday Books)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>On the Lessons the Story Has for Today:\u003c/h3>\n\u003cp>Sometimes, we have to sacrifice to provide and to extend generosity to others, so as to continue life and to give life to everybody else.\u003c/p>\n\u003cp>This is a very important message. Right now as human beings, not to exert our power or authority over the natural world, but to take care of [it].\u003c/p>\n\u003cp>That’s the indigenous philosophy: We ‘Take care of.’ We need to practice that – not to model it, not to understand it, not to intellectualize it, but to practice it. To take care of each other. Take care of those things that give us life.\u003c/p>\n\u003cfigure id=\"attachment_11853894\" class=\"wp-caption alignright\" style=\"max-width: 400px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11853894\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/01/RS46506_cindi_alvitre-qut.jpg\" alt=\"\" width=\"400\" height=\"400\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46506_cindi_alvitre-qut.jpg 400w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/01/RS46506_cindi_alvitre-qut-160x160.jpg 160w\" sizes=\"(max-width: 400px) 100vw, 400px\">\u003cfigcaption class=\"wp-caption-text\">Cindi Alvitre, author of ‘Waa’aka’: The Bird Who Fell in Love With the Sun’ \u003ccite>(Photo Courtesy of Los Angeles County Arts and Culture)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The only way we’re going to be able to push forward in a very healthy and collective way is to come together. To acknowledge that these these entities in the natural world, how important they are to indigenous people.\u003c/p>\n\u003cp>We cannot separate our relationship from these the sun, the nature, the birds, the medicinal plants, the Mother Earth, the water, the air. They are very much a part of us and they all have their own stories. They have their own lineage and their own genealogies, and they are their own tribes.\u003c/p>\n\u003cp>\u003cem>Alvitre also just finished working on an \u003ca href=\"https://www.lacountyarts.org/experiences/memory-and-futurity-yaangna\">art installation in response to the removal of the statue of Christopher Columbus in L.A.’s Grand Park.\u003c/a> In her artist’s statement, Alvitre wrote: “It is imperative that those concerned with social justice strip away that veneer of objectivity to challenge, interrogate, and sometimes invert the social relations and structures of power immortalized in public art and monuments. To re-signify public spaces is to conjure new opportunities to imagine something different. Something better. Something more intimately inclusive of the land and all of its people — past, present, and future\u003c/em>.”\u003c/p>\n\u003cp>\u003c/p>\n\u003c/div>\u003c/p>",
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"content": "\u003cp>\u003ca href=\"https://podcasts.apple.com/us/podcast/the-california-report-magazine/id1314750545?mt=2\">\u003cspan style=\"color: #ff0000\">\u003cem>Listen to this and more in-depth storytelling by subscribing to The California Report Magazine podcast.\u003c/em>\u003c/span>\u003c/a>\u003c/p>\n\u003cp>As we officially head into winter – and hopefully snowy weather in the Sierra Nevada – we bring you the tale of the Donner Party; the version you may not have heard before. You might be familiar with the ghoulish CliffsNotes version of this story: about a band of people traveling over the Sierra in covered wagons, trapped in the snow and forced to turn to cannibalism to survive. But behind the Donner Party legend, there’s another story: one about prejudice, injustice and murder. KQED reporter Carly Severn tells us what happened when those 81 people were stuck in the mountains back in 1846 and how this disaster came to represent everything California wanted to forget.\u003c/p>\n\u003cp>\u003cstrong>This story was first featured on KQED’s podcast \u003ca href=\"https://www.kqed.org/podcasts/baycurious\">Bay Curious\u003c/a> as a two-part series.\u003c/strong>\u003c/p>\n\u003cp>\u003cspan style=\"color: #ff0000\">\u003cem>\u003ca style=\"color: #ff0000\" href=\"https://www.kqed.org/news/11844011/donner-party-pt-1\">Read Part One of the story here.\u003c/a>\u003c/em>\u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"color: #ff0000\">\u003cem>\u003ca style=\"color: #ff0000\" href=\"https://www.kqed.org/news/11844019/donner-party-pt2\">Read Part Two here.\u003c/a>\u003c/em>\u003c/span>\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003ca href=\"https://podcasts.apple.com/us/podcast/the-california-report-magazine/id1314750545?mt=2\">\u003cspan style=\"color: #ff0000\">\u003cem>Listen to this and more in-depth storytelling by subscribing to The California Report Magazine podcast.\u003c/em>\u003c/span>\u003c/a>\u003c/p>\n\u003cp>As we officially head into winter – and hopefully snowy weather in the Sierra Nevada – we bring you the tale of the Donner Party; the version you may not have heard before. You might be familiar with the ghoulish CliffsNotes version of this story: about a band of people traveling over the Sierra in covered wagons, trapped in the snow and forced to turn to cannibalism to survive. But behind the Donner Party legend, there’s another story: one about prejudice, injustice and murder. KQED reporter Carly Severn tells us what happened when those 81 people were stuck in the mountains back in 1846 and how this disaster came to represent everything California wanted to forget.\u003c/p>\n\u003cp>\u003cstrong>This story was first featured on KQED’s podcast \u003ca href=\"https://www.kqed.org/podcasts/baycurious\">Bay Curious\u003c/a> as a two-part series.\u003c/strong>\u003c/p>\n\u003cp>\u003cspan style=\"color: #ff0000\">\u003cem>\u003ca style=\"color: #ff0000\" href=\"https://www.kqed.org/news/11844011/donner-party-pt-1\">Read Part One of the story here.\u003c/a>\u003c/em>\u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"color: #ff0000\">\u003cem>\u003ca style=\"color: #ff0000\" href=\"https://www.kqed.org/news/11844019/donner-party-pt2\">Read Part Two here.\u003c/a>\u003c/em>\u003c/span>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"slug": "california-may-consider-historical-injustice-in-deciding-how-to-allocate-coronavirus-vaccine",
"title": "California May Consider Historical Injustice in Deciding How to Allocate Coronavirus Vaccine",
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"content": "\u003cp>When Virginia Hedrick first heard about the coronavirus circulating on cruise ships off the coast of California back in March, it made her think of the first ships of European settlers that arrived centuries ago, also teeming with disease.\u003c/p>\n\u003cp>Various outbreaks and epidemics spread in the following centuries, \u003ca href=\"https://www.theatlantic.com/ideas/archive/2020/04/disease-has-never-been-just-disease-native-americans/610852/\" target=\"_blank\" rel=\"noopener noreferrer\">particularly measles and smallpox\u003c/a>, with Indigenous people suffering hugely disproportionate rates of illness and death.\u003c/p>\n\u003cp>“So some would say that it was an unintentional spread of infectious disease upon contact. Others would say it was absolutely intentional,” says Hedrick, a member of the Yurok tribe who grew up on a reservation in Humboldt County. “The United States government was absolutely distributing smallpox \u003ca href=\"https://web.stanford.edu/dept/HPS/MayorSmallpox.pdf\" target=\"_blank\" rel=\"noopener noreferrer\">infected blankets\u003c/a> to tribal communities.”\u003c/p>\n\u003cp>Now, during the 2020 coronavirus pandemic, American Indians are \u003ca href=\"https://www.cdc.gov/coronavirus/2019-ncov/covid-data/investigations-discovery/hospitalization-death-by-race-ethnicity.html\" target=\"_blank\" rel=\"noopener noreferrer\">4 times\u003c/a> more likely to be hospitalized from COVID-19 than white people and more than twice as likely to die. For all these reasons, past and present, Hedrick says, Indigenous people should be moved toward the front of the line to receive a vaccine.[pullquote size=\"medium\" align=\"right\" citation=\"Virginia Hedrick, Yurok, member of Community Vaccine Advisory Committee\"]‘When we think about the historical injustice of this nation, of California, isn’t now the time to say that for the first time we prioritized Indigenous people?’[/pullquote]\u003c/p>\n\u003cp>“When we think about the historical injustice of this nation, of California, isn’t now the time to say that for the first time we prioritized Indigenous people?” she says. “We started to make reparations in the way that we handled and treated the Indigenous people of this continent?”\u003c/p>\n\u003cp>California health officials have made clear they want equity and transparency to be a priority in deciding how to allocate the first scarce supplies of a vaccine. In divvying up the first doses for health care workers, the state is prioritizing hospitals in low-income areas before wealthy areas.\u003c/p>\n\u003cp>“We will be very aggressive in making sure that those with means, those with influence, are not crowding out those that are most deserving of the vaccines,” Gov. Gavin Newsom said at a press conference on Thursday.\u003c/p>\n\u003cp>Adding historical injustice to the equation of these decisions would take equity considerations to an even deeper level, and it is a step the state appears willing and eager to take. The state asked more than 70 organizations to join the Community Vaccine Advisory Committee to help develop an equitable vaccine distribution plan, including the Sacramento-based policy advocacy organization Hedrick runs, the \u003ca href=\"https://ccuih.org/\" target=\"_blank\" rel=\"noopener noreferrer\">California Consortium for Urban Indian Health\u003c/a>.\u003c/p>\n\u003cp>At the first meeting of the committee, Hedrick introduced the idea of considering historical injustice as a factor in deciding which groups would be next to get the vaccine after health care workers. At the second meeting, Dr. Nadine Burke Harris, the state’s surgeon general and a co-chair of the committee said: We heard you.\u003c/p>\n\u003cp>“We, of course, want to be evidence based. We, of course, want to use the highest standards of rigor,” she said. “And at the same time, we want to reflect what we’re hearing from this group.”\u003c/p>\n\u003ch4>\u003cstrong>Defining Equity\u003c/strong>\u003c/h4>\n\u003cp>Rather than defining equity as everyone having a “fair opportunity to attain their full potential,” as the World Health Organization does, Burke Harris instead proposed adopting the definition from the U.S. \u003ca href=\"https://www.minorityhealth.hhs.gov/\" target=\"_blank\" rel=\"noopener noreferrer\">Office of Minority Health\u003c/a>, which says achieving health equity requires “efforts to address avoidable inequalities and historical and contemporary injustices.”\u003c/p>\n\u003cp>“We really wanted to have that included,” Burke Harris told the committee.\u003c/p>\n\u003cp>Over the next several weeks, the group will have to figure out how to translate these considerations into actionable vaccine policy.\u003c/p>\n\u003cp>“We have some good agreement on the \u003cem>what\u003c/em>, but still some questions on the \u003cem>how\u003c/em>,” Burke Harris said.\u003c/p>\n\u003cp>The details will matter. Experts warn California could open itself to legal challenges if it uses race or historical injustice as a factor in prioritizing who gets the vaccine.\u003c/p>\n\u003cp>“That is affirmative action. That’s choosing one group over another,” said Lawrence Gostin, professor of global health law at Georgetown University.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>The U.S. Supreme Court has looked down on plans like this in education, and would very likely be hostile to a similar plan in public health, Gostin said. Such litigation could slow down implementation of a vaccine roll out.\u003c/p>\n\u003cp>Instead of using race, he said, the state should focus on a combination of other factors that can \u003ca href=\"https://jamanetwork.com/journals/jama/fullarticle/2771874\">capture race\u003c/a>, like poverty, housing density or education disadvantage.\u003c/p>\n\u003cp>\u003ca href=\"https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3740041\" target=\"_blank\" rel=\"noopener noreferrer\">Eighteen states\u003c/a> have indicated they would use the “\u003ca href=\"https://www.atsdr.cdc.gov/placeandhealth/svi/index.html\" target=\"_blank\" rel=\"noopener noreferrer\">social vulnerability index\u003c/a>,” a Centers for Disease Control and Prevention database that combines 15 socioeconomic measures to identify at-risk neighborhoods. California has relied on its own “\u003ca href=\"https://www.cdph.ca.gov/Programs/CID/DCDC/Pages/COVID-19/CaliforniaHealthEquityMetric.aspx\" target=\"_blank\" rel=\"noopener noreferrer\">health equity metric\u003c/a>” during the pandemic to guide county reopening plans, and Burke Harris indicated the state might use it in deciding vaccine allocations.\u003c/p>\n\u003cp>“Being fair, being equitable, I think that’s a noble societal goal,” Gostin said. “We just have to do it smart and keep the courts out of it.”\u003c/p>\n\u003cfigure id=\"attachment_11850088\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11850088\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/12/Virginia-Hedrick-800x600.jpeg\" alt=\"\" width=\"800\" height=\"600\">\u003cfigcaption class=\"wp-caption-text\">Virginia Hedrick is the executive director of the California Consortium for Urban Indian Health. She’s been hosting regular Facebook Live events on how American Indian communities are affected by the coronavirus since the beginning of the pandemic. \u003ccite>(Calvin Hedrick)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch4>\u003cstrong>Trust as an Additional Obstacle\u003c/strong>\u003c/h4>\n\u003cp>Whatever way the state incorporates equity considerations into its vaccine allocation plans, there will still be obstacles. Hedrick is concerned Indigenous Americans may not be willing to take the vaccine first, even if it’s offered first.\u003c/p>\n\u003cp>“I’m working with a community of people who are saying, ‘Isn’t this a funny time for the federal government or state governments to say, Oh, we need racial equity, when it’s never been a concern?’ ” she says. ” ‘All of a sudden now we want to make sure brown people get this vaccine first?’ ”\u003c/p>\n\u003cp>There are more recent examples of medical harm at the hands of government that still haunt tribal communities. In the 1970s, as many as 70,000 Native women were \u003ca href=\"https://www.ladyscience.com/features/forced-sterilization-native-american-women-face-rejection-retraumatization-in-healthcare\">forcibly sterilized\u003c/a> at government-funded hospitals and clinics of the Indian Health Services.\u003c/p>\n\u003cp>Hedrick believes her own grandmother was an early victim of this campaign.\u003c/p>\n\u003cp>“She gave birth to my dad in 1943 in San Diego and said that the doctor told her then that she would never have children again, that my dad ‘ruined her,’ ” Hedrick says. “There are many stories like that that you sort of turn your head and think, ‘Were you sterilized in that hospital?’”\u003c/p>\n\u003cp>Any plan to prioritize Indigenous people for the coronavirus vaccine will have to come with serious investment in outreach and building trust, she says. Indigenous Americans need this, she adds, for their own generational healing.\u003c/p>\n\u003cp>“So that when my granddaughter’s looking back at the 2020 pandemic, she’ll say, ‘This is where we started to turn the tide,’ ” Hedrick says. “This is where we started to see actual governments do something different.”\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>When Virginia Hedrick first heard about the coronavirus circulating on cruise ships off the coast of California back in March, it made her think of the first ships of European settlers that arrived centuries ago, also teeming with disease.\u003c/p>\n\u003cp>Various outbreaks and epidemics spread in the following centuries, \u003ca href=\"https://www.theatlantic.com/ideas/archive/2020/04/disease-has-never-been-just-disease-native-americans/610852/\" target=\"_blank\" rel=\"noopener noreferrer\">particularly measles and smallpox\u003c/a>, with Indigenous people suffering hugely disproportionate rates of illness and death.\u003c/p>\n\u003cp>“So some would say that it was an unintentional spread of infectious disease upon contact. Others would say it was absolutely intentional,” says Hedrick, a member of the Yurok tribe who grew up on a reservation in Humboldt County. “The United States government was absolutely distributing smallpox \u003ca href=\"https://web.stanford.edu/dept/HPS/MayorSmallpox.pdf\" target=\"_blank\" rel=\"noopener noreferrer\">infected blankets\u003c/a> to tribal communities.”\u003c/p>\n\u003cp>Now, during the 2020 coronavirus pandemic, American Indians are \u003ca href=\"https://www.cdc.gov/coronavirus/2019-ncov/covid-data/investigations-discovery/hospitalization-death-by-race-ethnicity.html\" target=\"_blank\" rel=\"noopener noreferrer\">4 times\u003c/a> more likely to be hospitalized from COVID-19 than white people and more than twice as likely to die. For all these reasons, past and present, Hedrick says, Indigenous people should be moved toward the front of the line to receive a vaccine.\u003c/p>\u003c/div>",
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"content": "‘When we think about the historical injustice of this nation, of California, isn’t now the time to say that for the first time we prioritized Indigenous people?’",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>“When we think about the historical injustice of this nation, of California, isn’t now the time to say that for the first time we prioritized Indigenous people?” she says. “We started to make reparations in the way that we handled and treated the Indigenous people of this continent?”\u003c/p>\n\u003cp>California health officials have made clear they want equity and transparency to be a priority in deciding how to allocate the first scarce supplies of a vaccine. In divvying up the first doses for health care workers, the state is prioritizing hospitals in low-income areas before wealthy areas.\u003c/p>\n\u003cp>“We will be very aggressive in making sure that those with means, those with influence, are not crowding out those that are most deserving of the vaccines,” Gov. Gavin Newsom said at a press conference on Thursday.\u003c/p>\n\u003cp>Adding historical injustice to the equation of these decisions would take equity considerations to an even deeper level, and it is a step the state appears willing and eager to take. The state asked more than 70 organizations to join the Community Vaccine Advisory Committee to help develop an equitable vaccine distribution plan, including the Sacramento-based policy advocacy organization Hedrick runs, the \u003ca href=\"https://ccuih.org/\" target=\"_blank\" rel=\"noopener noreferrer\">California Consortium for Urban Indian Health\u003c/a>.\u003c/p>\n\u003cp>At the first meeting of the committee, Hedrick introduced the idea of considering historical injustice as a factor in deciding which groups would be next to get the vaccine after health care workers. At the second meeting, Dr. Nadine Burke Harris, the state’s surgeon general and a co-chair of the committee said: We heard you.\u003c/p>\n\u003cp>“We, of course, want to be evidence based. We, of course, want to use the highest standards of rigor,” she said. “And at the same time, we want to reflect what we’re hearing from this group.”\u003c/p>\n\u003ch4>\u003cstrong>Defining Equity\u003c/strong>\u003c/h4>\n\u003cp>Rather than defining equity as everyone having a “fair opportunity to attain their full potential,” as the World Health Organization does, Burke Harris instead proposed adopting the definition from the U.S. \u003ca href=\"https://www.minorityhealth.hhs.gov/\" target=\"_blank\" rel=\"noopener noreferrer\">Office of Minority Health\u003c/a>, which says achieving health equity requires “efforts to address avoidable inequalities and historical and contemporary injustices.”\u003c/p>\n\u003cp>“We really wanted to have that included,” Burke Harris told the committee.\u003c/p>\n\u003cp>Over the next several weeks, the group will have to figure out how to translate these considerations into actionable vaccine policy.\u003c/p>\n\u003cp>“We have some good agreement on the \u003cem>what\u003c/em>, but still some questions on the \u003cem>how\u003c/em>,” Burke Harris said.\u003c/p>\n\u003cp>The details will matter. Experts warn California could open itself to legal challenges if it uses race or historical injustice as a factor in prioritizing who gets the vaccine.\u003c/p>\n\u003cp>“That is affirmative action. That’s choosing one group over another,” said Lawrence Gostin, professor of global health law at Georgetown University.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>The U.S. Supreme Court has looked down on plans like this in education, and would very likely be hostile to a similar plan in public health, Gostin said. Such litigation could slow down implementation of a vaccine roll out.\u003c/p>\n\u003cp>Instead of using race, he said, the state should focus on a combination of other factors that can \u003ca href=\"https://jamanetwork.com/journals/jama/fullarticle/2771874\">capture race\u003c/a>, like poverty, housing density or education disadvantage.\u003c/p>\n\u003cp>\u003ca href=\"https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3740041\" target=\"_blank\" rel=\"noopener noreferrer\">Eighteen states\u003c/a> have indicated they would use the “\u003ca href=\"https://www.atsdr.cdc.gov/placeandhealth/svi/index.html\" target=\"_blank\" rel=\"noopener noreferrer\">social vulnerability index\u003c/a>,” a Centers for Disease Control and Prevention database that combines 15 socioeconomic measures to identify at-risk neighborhoods. California has relied on its own “\u003ca href=\"https://www.cdph.ca.gov/Programs/CID/DCDC/Pages/COVID-19/CaliforniaHealthEquityMetric.aspx\" target=\"_blank\" rel=\"noopener noreferrer\">health equity metric\u003c/a>” during the pandemic to guide county reopening plans, and Burke Harris indicated the state might use it in deciding vaccine allocations.\u003c/p>\n\u003cp>“Being fair, being equitable, I think that’s a noble societal goal,” Gostin said. “We just have to do it smart and keep the courts out of it.”\u003c/p>\n\u003cfigure id=\"attachment_11850088\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11850088\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/12/Virginia-Hedrick-800x600.jpeg\" alt=\"\" width=\"800\" height=\"600\">\u003cfigcaption class=\"wp-caption-text\">Virginia Hedrick is the executive director of the California Consortium for Urban Indian Health. She’s been hosting regular Facebook Live events on how American Indian communities are affected by the coronavirus since the beginning of the pandemic. \u003ccite>(Calvin Hedrick)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch4>\u003cstrong>Trust as an Additional Obstacle\u003c/strong>\u003c/h4>\n\u003cp>Whatever way the state incorporates equity considerations into its vaccine allocation plans, there will still be obstacles. Hedrick is concerned Indigenous Americans may not be willing to take the vaccine first, even if it’s offered first.\u003c/p>\n\u003cp>“I’m working with a community of people who are saying, ‘Isn’t this a funny time for the federal government or state governments to say, Oh, we need racial equity, when it’s never been a concern?’ ” she says. ” ‘All of a sudden now we want to make sure brown people get this vaccine first?’ ”\u003c/p>\n\u003cp>There are more recent examples of medical harm at the hands of government that still haunt tribal communities. In the 1970s, as many as 70,000 Native women were \u003ca href=\"https://www.ladyscience.com/features/forced-sterilization-native-american-women-face-rejection-retraumatization-in-healthcare\">forcibly sterilized\u003c/a> at government-funded hospitals and clinics of the Indian Health Services.\u003c/p>\n\u003cp>Hedrick believes her own grandmother was an early victim of this campaign.\u003c/p>\n\u003cp>“She gave birth to my dad in 1943 in San Diego and said that the doctor told her then that she would never have children again, that my dad ‘ruined her,’ ” Hedrick says. “There are many stories like that that you sort of turn your head and think, ‘Were you sterilized in that hospital?’”\u003c/p>\n\u003cp>Any plan to prioritize Indigenous people for the coronavirus vaccine will have to come with serious investment in outreach and building trust, she says. Indigenous Americans need this, she adds, for their own generational healing.\u003c/p>\n\u003cp>“So that when my granddaughter’s looking back at the 2020 pandemic, she’ll say, ‘This is where we started to turn the tide,’ ” Hedrick says. “This is where we started to see actual governments do something different.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"info": "\u003cem>Code Switch\u003c/em>, which listeners will hear in the first part of the hour, has fearless and much-needed conversations about race. Hosted by journalists of color, the show tackles the subject of race head-on, exploring how it impacts every part of society — from politics and pop culture to history, sports and more.\u003cbr />\u003cbr />\u003cem>Life Kit\u003c/em>, which will be in the second part of the hour, guides you through spaces and feelings no one prepares you for — from finances to mental health, from workplace microaggressions to imposter syndrome, from relationships to parenting. The show features experts with real world experience and shares their knowledge. Because everyone needs a little help being human.\u003cbr />\u003cbr />\u003ca href=\"https://www.npr.org/podcasts/510312/codeswitch\">\u003cem>Code Switch\u003c/em> offical site and podcast\u003c/a>\u003cbr />\u003ca href=\"https://www.npr.org/lifekit\">\u003cem>Life Kit\u003c/em> offical site and podcast\u003c/a>\u003cbr />",
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"id": "commonwealth-club",
"title": "Commonwealth Club of California Podcast",
"info": "The Commonwealth Club of California is the nation's oldest and largest public affairs forum. As a non-partisan forum, The Club brings to the public airwaves diverse viewpoints on important topics. The Club's weekly radio broadcast - the oldest in the U.S., dating back to 1924 - is carried across the nation on public radio stations and is now podcasting. Our website archive features audio of our recent programs, as well as selected speeches from our long and distinguished history. This podcast feed is usually updated twice a week and is always un-edited.",
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"order": 9
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"meta": {
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"id": "fresh-air",
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"apple": "https://itunes.apple.com/WebObjects/MZStore.woa/wa/viewPodcast?s=143441&mt=2&id=214089682&at=11l79Y&ct=nprdirectory",
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"hidden-brain": {
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"airtime": "SUN 7pm-8pm",
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"info": "Guy Raz dives into the stories behind some of the world's best known companies. How I Built This weaves a narrative journey about innovators, entrepreneurs and idealists—and the movements they built.",
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"airtime": "SUN 7:30pm-8pm",
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"hyphenacion": {
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"tagline": "Where conversation and cultura meet",
"info": "What kind of no sabo word is Hyphenación? For us, it’s about living within a hyphenation. Like being a third-gen Mexican-American from the Texas border now living that Bay Area Chicano life. Like Xorje! Each week we bring together a couple of hyphenated Latinos to talk all about personal life choices: family, careers, relationships, belonging … everything is on the table. ",
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"order": 15
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"jerrybrown": {
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"title": "The Political Mind of Jerry Brown",
"tagline": "Lessons from a lifetime in politics",
"info": "The Political Mind of Jerry Brown brings listeners the wisdom of the former Governor, Mayor, and presidential candidate. Scott Shafer interviewed Brown for more than 40 hours, covering the former governor's life and half-century in the political game – and Brown has some lessons he'd like to share. ",
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"order": 18
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},
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"title": "Latino USA",
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"info": "Latino USA, the radio journal of news and culture, is the only national, English-language radio program produced from a Latino perspective.",
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},
"marketplace": {
"id": "marketplace",
"title": "Marketplace",
"info": "Our flagship program, helmed by Kai Ryssdal, examines what the day in money delivered, through stories, conversations, newsworthy numbers and more. Updated Monday through Friday at about 3:30 p.m. PT.",
"airtime": "MON-FRI 4pm-4:30pm, MON-WED 6:30pm-7pm",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/Marketplace-Podcast-Tile-360x360-1.jpg",
"officialWebsiteLink": "https://www.marketplace.org/",
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"source": "American Public Media"
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},
"masters-of-scale": {
"id": "masters-of-scale",
"title": "Masters of Scale",
"info": "Masters of Scale is an original podcast in which LinkedIn co-founder and Greylock Partner Reid Hoffman sets out to describe and prove theories that explain how great entrepreneurs take their companies from zero to a gazillion in ingenious fashion.",
"airtime": "Every other Wednesday June 12 through October 16 at 8pm (repeats Thursdays at 2am)",
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"meta": {
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"rss": "https://rss.art19.com/masters-of-scale"
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},
"mindshift": {
"id": "mindshift",
"title": "MindShift",
"tagline": "A podcast about the future of learning and how we raise our kids",
"info": "The MindShift podcast explores the innovations in education that are shaping how kids learn. Hosts Ki Sung and Katrina Schwartz introduce listeners to educators, researchers, parents and students who are developing effective ways to improve how kids learn. We cover topics like how fed-up administrators are developing surprising tactics to deal with classroom disruptions; how listening to podcasts are helping kids develop reading skills; the consequences of overparenting; and why interdisciplinary learning can engage students on all ends of the traditional achievement spectrum. This podcast is part of the MindShift education site, a division of KQED News. KQED is an NPR/PBS member station based in San Francisco. You can also visit the MindShift website for episodes and supplemental blog posts or tweet us \u003ca href=\"https://twitter.com/MindShiftKQED\">@MindShiftKQED\u003c/a> or visit us at \u003ca href=\"/mindshift\">MindShift.KQED.org\u003c/a>",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/Mindshift-Podcast-Tile-703x703-1.jpg",
"imageAlt": "KQED MindShift: How We Will Learn",
"officialWebsiteLink": "/mindshift/",
"meta": {
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"source": "kqed",
"order": 12
},
"link": "/podcasts/mindshift",
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"google": "https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5tZWdhcGhvbmUuZm0vS1FJTkM1NzY0NjAwNDI5",
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},
"morning-edition": {
"id": "morning-edition",
"title": "Morning Edition",
"info": "\u003cem>Morning Edition\u003c/em> takes listeners around the country and the world with multi-faceted stories and commentaries every weekday. Hosts Steve Inskeep, David Greene and Rachel Martin bring you the latest breaking news and features to prepare you for the day.",
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"onourwatch": {
"id": "onourwatch",
"title": "On Our Watch",
"tagline": "Deeply-reported investigative journalism",
"info": "For decades, the process for how police police themselves has been inconsistent – if not opaque. In some states, like California, these proceedings were completely hidden. After a new police transparency law unsealed scores of internal affairs files, our reporters set out to examine these cases and the shadow world of police discipline. On Our Watch brings listeners into the rooms where officers are questioned and witnesses are interrogated to find out who this system is really protecting. Is it the officers, or the public they've sworn to serve?",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/On-Our-Watch-Podcast-Tile-703x703-1.jpg",
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"officialWebsiteLink": "/podcasts/onourwatch",
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"order": 11
},
"link": "/podcasts/onourwatch",
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"google": "https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5ucHIub3JnLzUxMDM2MC9wb2RjYXN0LnhtbD9zYz1nb29nbGVwb2RjYXN0cw",
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},
"on-the-media": {
"id": "on-the-media",
"title": "On The Media",
"info": "Our weekly podcast explores how the media 'sausage' is made, casts an incisive eye on fluctuations in the marketplace of ideas, and examines threats to the freedom of information and expression in America and abroad. For one hour a week, the show tries to lift the veil from the process of \"making media,\" especially news media, because it's through that lens that we see the world and the world sees us",
"airtime": "SUN 2pm-3pm, MON 12am-1am",
"imageSrc": "https://ww2.kqed.org/radio/wp-content/uploads/sites/50/2018/04/onTheMedia.png",
"officialWebsiteLink": "https://www.wnycstudios.org/shows/otm",
"meta": {
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"source": "wnyc"
},
"link": "/radio/program/on-the-media",
"subscribe": {
"apple": "https://itunes.apple.com/us/podcast/on-the-media/id73330715?mt=2",
"tuneIn": "https://tunein.com/radio/On-the-Media-p69/",
"rss": "http://feeds.wnyc.org/onthemedia"
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},
"pbs-newshour": {
"id": "pbs-newshour",
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"info": "Analysis, background reports and updates from the PBS NewsHour putting today's news in context.",
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"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/PBS-News-Hour-Podcast-Tile-360x360-1.jpg",
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},
"link": "/radio/program/pbs-newshour",
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"apple": "https://itunes.apple.com/us/podcast/pbs-newshour-full-show/id394432287?mt=2",
"tuneIn": "https://tunein.com/radio/PBS-NewsHour---Full-Show-p425698/",
"rss": "https://www.pbs.org/newshour/feeds/rss/podcasts/show"
}
},
"perspectives": {
"id": "perspectives",
"title": "Perspectives",
"tagline": "KQED's series of daily listener commentaries since 1991",
"info": "KQED's series of daily listener commentaries since 1991.",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2025/01/Perspectives_Tile_Final.jpg",
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"officialWebsiteLink": "/perspectives/",
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"source": "kqed",
"order": 14
},
"link": "/perspectives",
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"npr": "https://www.npr.org/podcasts/432309616/perspectives",
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"planet-money": {
"id": "planet-money",
"title": "Planet Money",
"info": "The economy explained. Imagine you could call up a friend and say, Meet me at the bar and tell me what's going on with the economy. Now imagine that's actually a fun evening.",
"airtime": "SUN 3pm-4pm",
"imageSrc": "https://ww2.kqed.org/radio/wp-content/uploads/sites/50/2018/04/planetmoney.jpg",
"officialWebsiteLink": "https://www.npr.org/sections/money/",
"meta": {
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"source": "npr"
},
"link": "/radio/program/planet-money",
"subscribe": {
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"apple": "https://itunes.apple.com/us/podcast/planet-money/id290783428?mt=2",
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"rss": "https://feeds.npr.org/510289/podcast.xml"
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},
"politicalbreakdown": {
"id": "politicalbreakdown",
"title": "Political Breakdown",
"tagline": "Politics from a personal perspective",
"info": "Political Breakdown is a new series that explores the political intersection of California and the nation. Each week hosts Scott Shafer and Marisa Lagos are joined with a new special guest to unpack politics -- with personality — and offer an insider’s glimpse at how politics happens.",
"airtime": "THU 6:30pm-7pm",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/Political-Breakdown-2024-Podcast-Tile-703x703-1.jpg",
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"source": "kqed",
"order": 5
},
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