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"content": "\u003cp>Native American tribes in California can apply for money to help buy back lands they lost during colonization, the California Natural Resources Agency announced Monday.\u003c/p>\n\u003cp>The intention of the $100 million Tribal Nature-Based Solutions grant program is to advance the state’s climate goals by giving tribes the opportunity to buy land for conservation and cultural projects.\u003c/p>\n\u003cp>“The purpose of the grant program really is to strengthen our partnerships with tribes in the natural resources conservation and environmental space,” said Geneva Thompson, Deputy Secretary of Tribal Affairs for the agency. The grant program is part of a broader strategy in Gov. Gavin Newsom’s administration to promote “nature-based” solutions to climate change, such as the \u003ca href=\"https://www.californianature.ca.gov/\">30×30 plan\u003c/a> to conserve 30% of California’s lands and coastal waters by 2030.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>“We know that the lands benefit and are healthier by being stewarded by tribes and by being lived with in relation to tribal traditional ecological knowledge [and] cultural practices,” Thompson said. The grant will assist tribes to “reacquire those lands to ensure that tribes are back in the stewardship role.”\u003c/p>\n\u003cp>Forestry management and restoration through cultural burning, or the use of fire to manage land, is one type of project that tribes can propose to apply for this money. Initiatives to recover ancestral knowledge and practices, such as traditional food harvesting, will also be considered. Newsom announced the grant program during a Truth and Healing Council meeting last year.[pullquote size=\"medium\" align=\"right\" citation=\"Geneva Thompson, deputy secretary of tribal affairs, California Natural Resources Agency\"]‘We know that the lands benefit and are healthier by being stewarded by tribes and by being lived with in relation to tribal traditional ecological knowledge [and] cultural practices.’[/pullquote]Thompson said in the process of developing guidelines for this grant program, 45 tribes were consulted and ancestral land return was a top priority. Housing for tribal members was also a concern brought up by tribal representatives, she said, but lands purchased through this grant program cannot be lived on.\u003c/p>\n\u003cp>There are 109 federally-recognized tribes in California, and more than 40 tribes have applied for federal status. Thompson said that all California Native American tribes are eligible to apply for the grant, regardless of federally-recognized status.\u003c/p>\n\u003cp>However, some tribes have raised concerns over the focus of the grant program. Muwekma Ohlone Chairwoman Charlene Nijmeh said in an email that her tribe is open to developing a project for this grant, but “too much focus is on plants and animals and not the native people. It’s a perpetuation of colonialism and performative allyship.”\u003c/p>\n\u003cp>A representative for the tribe also wrote in an email that they were not informed of the grant program. Chairwoman Nijmeh also said her tribe was also not included in Newsom’s Truth and Healing Council initiative.[aside label='More on Envrionmental News' tag='environment']The Muwekma Ohlone Tribe, which currently has 614 members, is not a federally-recognized tribe. They lost that status in 1927 when their tribe, along with more than a hundred other tribes in California, were deemed not in need of land by a \u003ca href=\"https://digitalcommons.csumb.edu/cgi/viewcontent.cgi?article=1056&context=hornbeck_usa_3_d\">report on landless tribes (CGI)\u003c/a> issued by an agent for the Bureau of Indian Affairs (at the time called Indian Services).\u003c/p>\n\u003cp>With few exceptions, tribes that did not gain land then still are landless today, including the Muwekma Ohlone Tribe, whose members say they’ve called the San Francisco Bay Area home for more than 10,000 years.\u003c/p>\n\u003cp>In 1851 and 1852, tribes across California \u003ca href=\"https://americanindian.si.edu/nationtonation/unratified-california-treaty-k.html\">signed 18 treaties\u003c/a> with the U.S. government, relinquishing their territories in exchange for a total of 7.5 million acres of reservations — but the Senate never ratified them. Native people, who had already left their territories, were turned away from the lands allocated in the unratified treaties.\u003c/p>\n\u003cp>Governor’s Office of Tribal Affairs Secretary Christina Snider-Ashtari said in a press release that the grant program “is a step in the right direction to begin to address some of the historical wrongs committed against California Native peoples.”\u003c/p>\n\u003cp>\u003ca href=\"https://resources.ca.gov/Newsroom/Page-Content/News-List/California-Launches-Grant-Program-to-Support-California-Native-American-Tribes\">The California Natural Resources Agency\u003c/a> will be hosting a series of webinars for interested tribes, and the first round of applications will be due on Aug. 28.\u003c/p>\n\u003cp>\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>Native American tribes in California can apply for money to help buy back lands they lost during colonization, the California Natural Resources Agency announced Monday.\u003c/p>\n\u003cp>The intention of the $100 million Tribal Nature-Based Solutions grant program is to advance the state’s climate goals by giving tribes the opportunity to buy land for conservation and cultural projects.\u003c/p>\n\u003cp>“The purpose of the grant program really is to strengthen our partnerships with tribes in the natural resources conservation and environmental space,” said Geneva Thompson, Deputy Secretary of Tribal Affairs for the agency. The grant program is part of a broader strategy in Gov. Gavin Newsom’s administration to promote “nature-based” solutions to climate change, such as the \u003ca href=\"https://www.californianature.ca.gov/\">30×30 plan\u003c/a> to conserve 30% of California’s lands and coastal waters by 2030.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>“We know that the lands benefit and are healthier by being stewarded by tribes and by being lived with in relation to tribal traditional ecological knowledge [and] cultural practices,” Thompson said. The grant will assist tribes to “reacquire those lands to ensure that tribes are back in the stewardship role.”\u003c/p>\n\u003cp>Forestry management and restoration through cultural burning, or the use of fire to manage land, is one type of project that tribes can propose to apply for this money. Initiatives to recover ancestral knowledge and practices, such as traditional food harvesting, will also be considered. Newsom announced the grant program during a Truth and Healing Council meeting last year.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Thompson said in the process of developing guidelines for this grant program, 45 tribes were consulted and ancestral land return was a top priority. Housing for tribal members was also a concern brought up by tribal representatives, she said, but lands purchased through this grant program cannot be lived on.\u003c/p>\n\u003cp>There are 109 federally-recognized tribes in California, and more than 40 tribes have applied for federal status. Thompson said that all California Native American tribes are eligible to apply for the grant, regardless of federally-recognized status.\u003c/p>\n\u003cp>However, some tribes have raised concerns over the focus of the grant program. Muwekma Ohlone Chairwoman Charlene Nijmeh said in an email that her tribe is open to developing a project for this grant, but “too much focus is on plants and animals and not the native people. It’s a perpetuation of colonialism and performative allyship.”\u003c/p>\n\u003cp>A representative for the tribe also wrote in an email that they were not informed of the grant program. Chairwoman Nijmeh also said her tribe was also not included in Newsom’s Truth and Healing Council initiative.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>The Muwekma Ohlone Tribe, which currently has 614 members, is not a federally-recognized tribe. They lost that status in 1927 when their tribe, along with more than a hundred other tribes in California, were deemed not in need of land by a \u003ca href=\"https://digitalcommons.csumb.edu/cgi/viewcontent.cgi?article=1056&context=hornbeck_usa_3_d\">report on landless tribes (CGI)\u003c/a> issued by an agent for the Bureau of Indian Affairs (at the time called Indian Services).\u003c/p>\n\u003cp>With few exceptions, tribes that did not gain land then still are landless today, including the Muwekma Ohlone Tribe, whose members say they’ve called the San Francisco Bay Area home for more than 10,000 years.\u003c/p>\n\u003cp>In 1851 and 1852, tribes across California \u003ca href=\"https://americanindian.si.edu/nationtonation/unratified-california-treaty-k.html\">signed 18 treaties\u003c/a> with the U.S. government, relinquishing their territories in exchange for a total of 7.5 million acres of reservations — but the Senate never ratified them. Native people, who had already left their territories, were turned away from the lands allocated in the unratified treaties.\u003c/p>\n\u003cp>Governor’s Office of Tribal Affairs Secretary Christina Snider-Ashtari said in a press release that the grant program “is a step in the right direction to begin to address some of the historical wrongs committed against California Native peoples.”\u003c/p>\n\u003cp>\u003ca href=\"https://resources.ca.gov/Newsroom/Page-Content/News-List/California-Launches-Grant-Program-to-Support-California-Native-American-Tribes\">The California Natural Resources Agency\u003c/a> will be hosting a series of webinars for interested tribes, and the first round of applications will be due on Aug. 28.\u003c/p>\n\u003cp>\u003c/p>\n\u003c/div>\u003c/p>",
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"title": "How a Coast Miwok Group Is Buying Back a Piece of Their Ancestral Land in Marin",
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"content": "\u003cp>When Joe Sanchez was 8 years old, his grandmother asked him to make a promise to never forget his California Indian heritage.\u003c/p>\n\u003cp>She was determined to see the culture live on, after watching her brothers deny their Coast Miwok ancestry, a matter of economic survival in early 20th century California.\u003c/p>\n\u003cp>Today, at 75, Sanchez is making good on that promise in a more ambitious way than he ever imagined: He’s bought back a piece of his ancestral homeland. In July, he and \u003ca href=\"http://www.coastmiwokofmarin.org/index.html\">the Coast Miwok Tribal Council of Marin\u003c/a> purchased a 26-acre piece of land in the rural Marin County community of Nicasio, once Coast Miwok territory.\u003c/p>\n\u003cp>“We needed a place to have ceremony, a place where we could do all those things that we always did for thousands of years,” he said.\u003c/p>\n\u003cp>It’s believed to be the first modern “Land Back” effort in Marin County, part of a growing movement across California to get land back to the original indigenous people who lived on it. At least a dozen Land Back endeavors have already succeeded, from an island returned to the Wiyot tribe in Humboldt County to the Esselen tribe’s purchase of a 1,200-acre ranch near Big Sur.\u003c/p>\n\u003ch2>‘We’re home’\u003c/h2>\n\u003cp>On a sunny afternoon recently, Sanchez stood in the shade of an oak on the land in Nicasio, which is nestled in rolling hills and covered in tall grasses and brush. He said the tribal council imagines a place where they can bring together people with Coast Miwok roots from around the region.\u003c/p>\n\u003cfigure id=\"attachment_11956865\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/news/2023/07/31/how-a-coast-miwok-group-are-buying-back-a-piece-of-their-ancestral-land-in-marin/rs67176_230721-coastmiwoklandmarin-27-bl-qut/\" rel=\"attachment wp-att-11956865\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11956865\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Sanchez checks on the water line for fruit trees growing on their newly purchased land. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>At the foot of a hill that encompasses much of the property, he pointed out a flat area where they plan to build a dance arbor, a roundhouse and a sweat lodge — places to dance and sing and sit in ceremony without having to ask anyone’s permission.\u003c/p>\n\u003cp>Sanchez was joined by Dean Hoaglin, a founding member of the tribal council. “It’s beautiful to be on our land,” Hoaglin said. “We’re home.”\u003c/p>\n\u003cp>After he and Sanchez helped form the council, Hoaglin said an elder told him the ancestors were calling him to the land.\u003c/p>\n\u003cp>“It’s time that we come back together and that we fulfill what our ancestors always prayed for, and that was for us to come back home and to share the original teachings,” Hoaglin said, referring to indigenous values about how to live in harmony with the natural world and each other.\u003c/p>\n\u003cp>Hoaglin has spent 30 years teaching traditional cultural practices as part of a suicide prevention program for Native American youth in Sonoma County. He’s planning to retire this year. With the extra time, he wants to plant a garden here on their newly returned land, grow traditional foods and medicinal plants, and teach indigenous land stewardship practices.[pullquote size=\"medium\" align=\"right\" citation=\"Coast Miwok Tribal Council letter to the land's sellers\"]‘We come to the negotiation table with you carrying the prayers and hopes of our Ancestors.’[/pullquote]Hoaglin and Sanchez dreamed for years of having land, but it didn’t become a real possibility until they created a nonprofit — Huukuiko Inc., named after the Coast Miwok band they’re descended from — and started raising money.\u003c/p>\n\u003cp>When they found this piece of land in Nicasio for sale, it felt right. So they wrote a letter to the couple who owned it.\u003c/p>\n\u003cp>“We come to the negotiation table with you carrying the prayers and hopes of our Ancestors,” it read.\u003c/p>\n\u003cp>They explained it would take some time for them to come up with the $1.3 million the sellers were asking, but offered something unique: “The opportunity to be part of the healing process for us, for our Ancestors, and for the land itself.”\u003c/p>\n\u003cp>They reminded the sellers that for some 10,000 years those ancestors had lived on this land and throughout all of what’s now Marin and much of Sonoma counties.\u003c/p>\n\u003cp>The letter worked. The sellers agreed to their timeline, and after two months of furious fundraising they had the money. The bulk of it came from foundations, but there were individual donors, too. One person gave $25 dollars, another $200,000, according to Nancy Binzen, a Marin County resident who managed the fundraising effort and supported the tribal council throughout this process.\u003c/p>\n\u003cp>“We were kind of riding a roller coaster for a while, but things came through in a big way,” Sanchez said.\u003c/p>\n\u003cp>In all, 101 people and foundations chipped in, and on July 3 the deal closed.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003ch2>The history of Land Back\u003c/h2>\n\u003cp>The history of Native Americans fighting for their land is as old as attempts to take it. But efforts to reclaim ancestral lands have become increasingly visible in recent years.\u003c/p>\n\u003cp>“Throughout the generations, the fight has always been there,” said Robby Burroughs, the holdings managing director for \u003ca href=\"https://ndncollective.org/\">NDN Collective\u003c/a>, a national indigenous-led organization focused on climate justice and racial and educational equity.[aside postID=news_11921034,education_535779,arts_13920243 label='More on Land Back']He said the difference today is that as the climate crisis has become impossible to ignore, returning land to indigenous hands is being seen as an effective way to manage natural resources. In California, the state Natural Resources Agency is rolling out \u003ca href=\"https://www.kqed.org/news/11908716/the-theft-of-our-land-in-newsoms-100m-landback-proposal-indigenous-advocates-see-progress-and-they-have-questions\">a $100 million program\u003c/a> over two years for Native American tribes to buy back and preserve their ancestral lands. The funding application process is still being finalized. It’s part of Gov. Gavin Newsom’s \u003ca href=\"https://resources.ca.gov/Newsroom/Page-Content/News-List/Newsom-Administration-Launches-30x30-Partnership\">30×30 conservation initiative\u003c/a> to preserve 30% of California’s land and coastal waters by 2030.\u003c/p>\n\u003cp>“Land Back is not only a necessary way to repair harm done to indigenous people that’s been ongoing for generations, it’s also a way to save the planet,” said Burroughs, a member of the \u003ca href=\"https://drycreekrancheria.com/\">Dry Creek Rancheria Band of Pomo Indians\u003c/a> in Northern California.\u003c/p>\n\u003cp>NDN Collective’s \u003ca href=\"https://landback.org/\">national LANDBACK campaign\u003c/a> aims to bring together and support the many individual groups working to reclaim land across the country.\u003c/p>\n\u003cp>The modern Land Back movement is nourished by the organizing power that came out of the Dakota Access Pipeline Protests in 2016–17, as well as the cultural shifts brought about by the Black Lives Matter movement. It’s also gotten a boost from the appointment of the first Native American cabinet member, Secretary of the Interior Deb Haaland, who leads a department that oversees one-fifth of the land in this country. Since taking office, Haaland has \u003ca href=\"https://www.doi.gov/pressreleases/interior-department-takes-steps-restore-tribal-homelands-empower-tribal-governments\">streamlined the process\u003c/a> for tribes to acquire and consolidate land, reversing a Trump administration policy, and has helped push forward \u003ca href=\"https://docs.google.com/viewer?url=https%3A%2F%2Fwww.bia.gov%2Fsites%2Fdefault%2Ffiles%2Fdup%2Finline-files%2Fdoi_annual_report_on_co-stewardship.pdf\">co-stewardship agreements (PDF)\u003c/a> for management of public lands with tribes across the country.\u003c/p>\n\u003cp>“When we’re talking about returning land, often it’s not as radical as it seems,” said Kyle T. Mays, a UCLA professor and author of \u003cem>An Afro-Indigenous History of the United States\u003c/em>. “It’s simply that native nations are advocating for the United States to honor the treaties that they have made.”\u003c/p>\n\u003cp>In Nicasio, Sanchez isn’t buying land as part of a formal tribal nation, but his efforts are bound up with this history all the same.\u003c/p>\n\u003cp>At the dawn of California statehood, the U.S. Senate \u003ca href=\"https://www.bia.gov/regional-offices/pacific/who-we-are\">refused to ratify 18 treaties\u003c/a> that had been \u003ca href=\"https://www.archives.gov/files/publications/prologue/2013/fall-winter/treaties.pdf\">negotiated with the state’s tribes (PDF)\u003c/a>, leaving most California Indians homeless.\u003c/p>\n\u003cp>Public pressure eventually led to the creation of the Rancheria System, similar to reservations, in the early 1900s. But by the mid-20th century, with its coffers depleted by World War II, the federal government was looking to get out of its financial obligations to tribes, Mays said, including dissolving the Rancherias.\u003c/p>\n\u003cp>This is when Sanchez made the promise to his grandmother that set him on the path to the Nicasio land.\u003c/p>\n\u003ch2>Not just for the past, but for the future\u003c/h2>\n\u003cp>In 1956, his grandmother took him from his home in San Mateo to downtown San Francisco, where 400 Native Americans from around California were gathered at the San Francisco Civic Auditorium to take a vote \u003ca href=\"https://www.documentcloud.org/documents/23888665-rancheria-act-of-aug-18_-1958?responsive=1&title=1\">on a deal the Bureau of Indian Affairs was offering (PDF)\u003c/a>: a few hundred dollars per person in exchange for giving up their land rights.[pullquote size=\"medium\" align=\"right\" citation=\"Robby Burroughs, NDN Collective\"]‘Land back is not only a necessary way to repair harm done to indigenous people that’s been ongoing for generations, it’s also a way to save the planet.’[/pullquote]Sanchez remembers people taking to the stage to protest the idea. “‘We’ll lose our sovereignty. We lose everything for a few hundred dollars,’” he recalls them saying.\u003c/p>\n\u003cp>California’s tribal lands were being liquidated as part of the government’s policy of \u003ca href=\"https://www.archives.gov/education/lessons/indian-relocation.html\">termination and relocation\u003c/a>. Over 100 tribes across the country were cut off from federal assistance. Some were ordered to dissolve their governments and distribute their land. The U.S. wanted to assimilate members into mainstream society, and the efforts led to a mass migration from tribal lands to cities.\u003c/p>\n\u003cp>Sanchez watched the participants record their votes in pencil on small pieces of paper. Afterward, a BIA official announced the deal had passed.\u003c/p>\n\u003cp>“Right away I felt the air just go out of the room,” he said.\u003c/p>\n\u003cp>He was just a kid, who’d never heard the word “sovereignty” before that day, but he read a lot into the silence.\u003c/p>\n\u003cp>“What I felt at the time was, like, that this had happened before,” Sanchez said. “It was just one loss after another, after another.”\u003c/p>\n\u003cp>When they got outside, his grandmother knelt down in front of him.\u003c/p>\n\u003cp>“She stopped and looked at me in the eyes and said, ‘Don’t ever forget you’re California Indian. Don’t ever forget,’” Sanchez said. “And I swore at that time that I would never forget.”[aside postID=news_11880526 hero='https://ww2.kqed.org/app/uploads/sites/10/2021/07/tule-reed-hut-1020x765.jpg']Sanchez has spent much of his adult life trying to honor that promise. He’s studied the history of his people, and in 2020 helped start the Coast Miwok Tribal Council of Marin to preserve that history and culture and to share it.\u003c/p>\n\u003cp>Now that he and the council have land, they have to figure out how to make their vision for it a reality. They’re looking to people who’ve charted this path before them for guidance. Corrina Gould of the \u003ca href=\"https://sogoreate-landtrust.org/\">Sogorea Te’ Land Trust\u003c/a> in the East Bay is among them.\u003c/p>\n\u003cp>Gould, who’s been co-leading the nonprofit as it works to return Ohlone lands to indigenous stewardship since 2012, said when her team began this undertaking they didn’t give much thought to the complex logistics involved in pulling it off.\u003c/p>\n\u003cp>In retrospect, she said she would have asked, “What is it going to look like as we grow to engage in these practices of a government that really disappeared us?”\u003c/p>\n\u003cfigure id=\"attachment_11956345\" class=\"wp-caption aligncenter\" style=\"max-width: 2000px\">\u003ca href=\"https://ww2.kqed.org/news/rs67092_230718-sogoreatelandtrustberkeley-08-bl-kqed/\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11956345\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED.jpg\" alt=\"A person with long hair, earrings and a necklace stands in the shade of a tree.\" width=\"2000\" height=\"1333\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED.jpg 2000w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-1920x1280.jpg 1920w\" sizes=\"(max-width: 2000px) 100vw, 2000px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Corrina Gould, chair and spokesperson for the Confederated Villages of Lisjan, stands in a Sogorea Te’ Land Trust garden in Berkeley. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Navigating the nonprofit world is difficult because it’s at odds with traditional Native ideology, she said. “You still have to follow the policies and procedures and the laws that are governed by the state of California around private land ownership, around getting tax exemption, around doing audits every year.”\u003c/p>\n\u003cp>Since making connections with lawyers and accountants who are helping them through the process, today Sogorea Te’ manages about 10 pieces of land, mostly in the East Bay.\u003c/p>\n\u003cp>They’re growing native plants, creating a seed-saving library, doing creek restoration, running a youth program and building resilience hubs, places to store and distribute resources in case of natural or human-made emergencies.\u003c/p>\n\u003cp>“Now we get to also begin to mentor others that are beginning to do this work as well,” Gould said.\u003c/p>\n\u003cp>Sanchez and the Coast Miwok Tribal Council of Marin are among those now benefiting from Sogorea Te’s experience. As they figure out how to fund their vision for the Nicasio land, they’re planning to apply for grants and are meeting with more potential donors.\u003c/p>\n\u003cp>Asked if he has any conflicted feelings about what it took to get this little piece of his homeland back, or about having to ask for charity from others who’ve built their wealth on this land, Sanchez doesn’t miss a beat.\u003c/p>\n\u003cp>“We’d like to see the county give us the land, but we took it upon ourselves to get what we could when the time presented itself,” he said.\u003c/p>\n\u003cp>Sanchez said he’s moved by the support they got. “It’s a profound feeling that people came to help us. It’s just extremely powerful, so we’re very grateful,” he said. “But all of this land is Coast Miwok land. Unceded Coast Miwok land. We didn’t sell the land. We weren’t compensated for the land.”\u003c/p>\n\u003cp>That painful history is never far from his mind. There are reminders everywhere. This county’s name, Marin, comes from the name given to a Coast Miwok leader by missionaries.\u003c/p>\n\u003cfigure id=\"attachment_11956350\" class=\"wp-caption aligncenter\" style=\"max-width: 2000px\">\u003ca href=\"https://ww2.kqed.org/news/rs67168_230721-coastmiwoklandmarin-19-bl-kqed/\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11956350\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED.jpg\" alt=\"Two people look out over a valley filled with green trees and golden grasses.\" width=\"2000\" height=\"1333\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED.jpg 2000w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-1920x1280.jpg 1920w\" sizes=\"(max-width: 2000px) 100vw, 2000px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Hoaglin (left) and Sanchez survey their ancestral lands in the hills outside Nicasio. The tribal council plans to build a roundhouse for ceremonies on the property. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Their Nicasio land is at the heart of what was once Rancho Nicasio, a land grant promised to the Coast Miwok by the Mexican government but later seized by Americans.\u003c/p>\n\u003cp>From a hilltop on the land, he points out an area nearby where \u003ca href=\"http://npshistory.com/publications/goga/coast-miwok-ethnohistory.pdf\">one of the last Coast Miwok villages (PDF)\u003c/a> was settled until it was sold off in the late 1800s.\u003c/p>\n\u003cp>At the end, there were just three dozen Coast Miwok living together here. Those ancestors are part of what draw Sanchez to this piece of land. He wants to hold on to that heritage, and pass it on. “This isn’t just for us, this is for our generations to come,” he said.\u003c/p>\n\u003cp>He’s always seen the past here. Now he sees a future, too.\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"excerpt": "Part of a growing movement across the state to return lands to the original indigenous people who were forced off them, the Land Back effort has its first success in Marin County.",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>When Joe Sanchez was 8 years old, his grandmother asked him to make a promise to never forget his California Indian heritage.\u003c/p>\n\u003cp>She was determined to see the culture live on, after watching her brothers deny their Coast Miwok ancestry, a matter of economic survival in early 20th century California.\u003c/p>\n\u003cp>Today, at 75, Sanchez is making good on that promise in a more ambitious way than he ever imagined: He’s bought back a piece of his ancestral homeland. In July, he and \u003ca href=\"http://www.coastmiwokofmarin.org/index.html\">the Coast Miwok Tribal Council of Marin\u003c/a> purchased a 26-acre piece of land in the rural Marin County community of Nicasio, once Coast Miwok territory.\u003c/p>\n\u003cp>“We needed a place to have ceremony, a place where we could do all those things that we always did for thousands of years,” he said.\u003c/p>\n\u003cp>It’s believed to be the first modern “Land Back” effort in Marin County, part of a growing movement across California to get land back to the original indigenous people who lived on it. At least a dozen Land Back endeavors have already succeeded, from an island returned to the Wiyot tribe in Humboldt County to the Esselen tribe’s purchase of a 1,200-acre ranch near Big Sur.\u003c/p>\n\u003ch2>‘We’re home’\u003c/h2>\n\u003cp>On a sunny afternoon recently, Sanchez stood in the shade of an oak on the land in Nicasio, which is nestled in rolling hills and covered in tall grasses and brush. He said the tribal council imagines a place where they can bring together people with Coast Miwok roots from around the region.\u003c/p>\n\u003cfigure id=\"attachment_11956865\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/news/2023/07/31/how-a-coast-miwok-group-are-buying-back-a-piece-of-their-ancestral-land-in-marin/rs67176_230721-coastmiwoklandmarin-27-bl-qut/\" rel=\"attachment wp-att-11956865\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11956865\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67176_230721-CoastMiwokLandMarin-27-BL-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Sanchez checks on the water line for fruit trees growing on their newly purchased land. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>At the foot of a hill that encompasses much of the property, he pointed out a flat area where they plan to build a dance arbor, a roundhouse and a sweat lodge — places to dance and sing and sit in ceremony without having to ask anyone’s permission.\u003c/p>\n\u003cp>Sanchez was joined by Dean Hoaglin, a founding member of the tribal council. “It’s beautiful to be on our land,” Hoaglin said. “We’re home.”\u003c/p>\n\u003cp>After he and Sanchez helped form the council, Hoaglin said an elder told him the ancestors were calling him to the land.\u003c/p>\n\u003cp>“It’s time that we come back together and that we fulfill what our ancestors always prayed for, and that was for us to come back home and to share the original teachings,” Hoaglin said, referring to indigenous values about how to live in harmony with the natural world and each other.\u003c/p>\n\u003cp>Hoaglin has spent 30 years teaching traditional cultural practices as part of a suicide prevention program for Native American youth in Sonoma County. He’s planning to retire this year. With the extra time, he wants to plant a garden here on their newly returned land, grow traditional foods and medicinal plants, and teach indigenous land stewardship practices.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Hoaglin and Sanchez dreamed for years of having land, but it didn’t become a real possibility until they created a nonprofit — Huukuiko Inc., named after the Coast Miwok band they’re descended from — and started raising money.\u003c/p>\n\u003cp>When they found this piece of land in Nicasio for sale, it felt right. So they wrote a letter to the couple who owned it.\u003c/p>\n\u003cp>“We come to the negotiation table with you carrying the prayers and hopes of our Ancestors,” it read.\u003c/p>\n\u003cp>They explained it would take some time for them to come up with the $1.3 million the sellers were asking, but offered something unique: “The opportunity to be part of the healing process for us, for our Ancestors, and for the land itself.”\u003c/p>\n\u003cp>They reminded the sellers that for some 10,000 years those ancestors had lived on this land and throughout all of what’s now Marin and much of Sonoma counties.\u003c/p>\n\u003cp>The letter worked. The sellers agreed to their timeline, and after two months of furious fundraising they had the money. The bulk of it came from foundations, but there were individual donors, too. One person gave $25 dollars, another $200,000, according to Nancy Binzen, a Marin County resident who managed the fundraising effort and supported the tribal council throughout this process.\u003c/p>\n\u003cp>“We were kind of riding a roller coaster for a while, but things came through in a big way,” Sanchez said.\u003c/p>\n\u003cp>In all, 101 people and foundations chipped in, and on July 3 the deal closed.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003ch2>The history of Land Back\u003c/h2>\n\u003cp>The history of Native Americans fighting for their land is as old as attempts to take it. But efforts to reclaim ancestral lands have become increasingly visible in recent years.\u003c/p>\n\u003cp>“Throughout the generations, the fight has always been there,” said Robby Burroughs, the holdings managing director for \u003ca href=\"https://ndncollective.org/\">NDN Collective\u003c/a>, a national indigenous-led organization focused on climate justice and racial and educational equity.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>He said the difference today is that as the climate crisis has become impossible to ignore, returning land to indigenous hands is being seen as an effective way to manage natural resources. In California, the state Natural Resources Agency is rolling out \u003ca href=\"https://www.kqed.org/news/11908716/the-theft-of-our-land-in-newsoms-100m-landback-proposal-indigenous-advocates-see-progress-and-they-have-questions\">a $100 million program\u003c/a> over two years for Native American tribes to buy back and preserve their ancestral lands. The funding application process is still being finalized. It’s part of Gov. Gavin Newsom’s \u003ca href=\"https://resources.ca.gov/Newsroom/Page-Content/News-List/Newsom-Administration-Launches-30x30-Partnership\">30×30 conservation initiative\u003c/a> to preserve 30% of California’s land and coastal waters by 2030.\u003c/p>\n\u003cp>“Land Back is not only a necessary way to repair harm done to indigenous people that’s been ongoing for generations, it’s also a way to save the planet,” said Burroughs, a member of the \u003ca href=\"https://drycreekrancheria.com/\">Dry Creek Rancheria Band of Pomo Indians\u003c/a> in Northern California.\u003c/p>\n\u003cp>NDN Collective’s \u003ca href=\"https://landback.org/\">national LANDBACK campaign\u003c/a> aims to bring together and support the many individual groups working to reclaim land across the country.\u003c/p>\n\u003cp>The modern Land Back movement is nourished by the organizing power that came out of the Dakota Access Pipeline Protests in 2016–17, as well as the cultural shifts brought about by the Black Lives Matter movement. It’s also gotten a boost from the appointment of the first Native American cabinet member, Secretary of the Interior Deb Haaland, who leads a department that oversees one-fifth of the land in this country. Since taking office, Haaland has \u003ca href=\"https://www.doi.gov/pressreleases/interior-department-takes-steps-restore-tribal-homelands-empower-tribal-governments\">streamlined the process\u003c/a> for tribes to acquire and consolidate land, reversing a Trump administration policy, and has helped push forward \u003ca href=\"https://docs.google.com/viewer?url=https%3A%2F%2Fwww.bia.gov%2Fsites%2Fdefault%2Ffiles%2Fdup%2Finline-files%2Fdoi_annual_report_on_co-stewardship.pdf\">co-stewardship agreements (PDF)\u003c/a> for management of public lands with tribes across the country.\u003c/p>\n\u003cp>“When we’re talking about returning land, often it’s not as radical as it seems,” said Kyle T. Mays, a UCLA professor and author of \u003cem>An Afro-Indigenous History of the United States\u003c/em>. “It’s simply that native nations are advocating for the United States to honor the treaties that they have made.”\u003c/p>\n\u003cp>In Nicasio, Sanchez isn’t buying land as part of a formal tribal nation, but his efforts are bound up with this history all the same.\u003c/p>\n\u003cp>At the dawn of California statehood, the U.S. Senate \u003ca href=\"https://www.bia.gov/regional-offices/pacific/who-we-are\">refused to ratify 18 treaties\u003c/a> that had been \u003ca href=\"https://www.archives.gov/files/publications/prologue/2013/fall-winter/treaties.pdf\">negotiated with the state’s tribes (PDF)\u003c/a>, leaving most California Indians homeless.\u003c/p>\n\u003cp>Public pressure eventually led to the creation of the Rancheria System, similar to reservations, in the early 1900s. But by the mid-20th century, with its coffers depleted by World War II, the federal government was looking to get out of its financial obligations to tribes, Mays said, including dissolving the Rancherias.\u003c/p>\n\u003cp>This is when Sanchez made the promise to his grandmother that set him on the path to the Nicasio land.\u003c/p>\n\u003ch2>Not just for the past, but for the future\u003c/h2>\n\u003cp>In 1956, his grandmother took him from his home in San Mateo to downtown San Francisco, where 400 Native Americans from around California were gathered at the San Francisco Civic Auditorium to take a vote \u003ca href=\"https://www.documentcloud.org/documents/23888665-rancheria-act-of-aug-18_-1958?responsive=1&title=1\">on a deal the Bureau of Indian Affairs was offering (PDF)\u003c/a>: a few hundred dollars per person in exchange for giving up their land rights.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Sanchez remembers people taking to the stage to protest the idea. “‘We’ll lose our sovereignty. We lose everything for a few hundred dollars,’” he recalls them saying.\u003c/p>\n\u003cp>California’s tribal lands were being liquidated as part of the government’s policy of \u003ca href=\"https://www.archives.gov/education/lessons/indian-relocation.html\">termination and relocation\u003c/a>. Over 100 tribes across the country were cut off from federal assistance. Some were ordered to dissolve their governments and distribute their land. The U.S. wanted to assimilate members into mainstream society, and the efforts led to a mass migration from tribal lands to cities.\u003c/p>\n\u003cp>Sanchez watched the participants record their votes in pencil on small pieces of paper. Afterward, a BIA official announced the deal had passed.\u003c/p>\n\u003cp>“Right away I felt the air just go out of the room,” he said.\u003c/p>\n\u003cp>He was just a kid, who’d never heard the word “sovereignty” before that day, but he read a lot into the silence.\u003c/p>\n\u003cp>“What I felt at the time was, like, that this had happened before,” Sanchez said. “It was just one loss after another, after another.”\u003c/p>\n\u003cp>When they got outside, his grandmother knelt down in front of him.\u003c/p>\n\u003cp>“She stopped and looked at me in the eyes and said, ‘Don’t ever forget you’re California Indian. Don’t ever forget,’” Sanchez said. “And I swore at that time that I would never forget.”\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Sanchez has spent much of his adult life trying to honor that promise. He’s studied the history of his people, and in 2020 helped start the Coast Miwok Tribal Council of Marin to preserve that history and culture and to share it.\u003c/p>\n\u003cp>Now that he and the council have land, they have to figure out how to make their vision for it a reality. They’re looking to people who’ve charted this path before them for guidance. Corrina Gould of the \u003ca href=\"https://sogoreate-landtrust.org/\">Sogorea Te’ Land Trust\u003c/a> in the East Bay is among them.\u003c/p>\n\u003cp>Gould, who’s been co-leading the nonprofit as it works to return Ohlone lands to indigenous stewardship since 2012, said when her team began this undertaking they didn’t give much thought to the complex logistics involved in pulling it off.\u003c/p>\n\u003cp>In retrospect, she said she would have asked, “What is it going to look like as we grow to engage in these practices of a government that really disappeared us?”\u003c/p>\n\u003cfigure id=\"attachment_11956345\" class=\"wp-caption aligncenter\" style=\"max-width: 2000px\">\u003ca href=\"https://ww2.kqed.org/news/rs67092_230718-sogoreatelandtrustberkeley-08-bl-kqed/\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11956345\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED.jpg\" alt=\"A person with long hair, earrings and a necklace stands in the shade of a tree.\" width=\"2000\" height=\"1333\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED.jpg 2000w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67092_230718-SogoreaTeLandTrustBerkeley-08-BL-KQED-1920x1280.jpg 1920w\" sizes=\"(max-width: 2000px) 100vw, 2000px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Corrina Gould, chair and spokesperson for the Confederated Villages of Lisjan, stands in a Sogorea Te’ Land Trust garden in Berkeley. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Navigating the nonprofit world is difficult because it’s at odds with traditional Native ideology, she said. “You still have to follow the policies and procedures and the laws that are governed by the state of California around private land ownership, around getting tax exemption, around doing audits every year.”\u003c/p>\n\u003cp>Since making connections with lawyers and accountants who are helping them through the process, today Sogorea Te’ manages about 10 pieces of land, mostly in the East Bay.\u003c/p>\n\u003cp>They’re growing native plants, creating a seed-saving library, doing creek restoration, running a youth program and building resilience hubs, places to store and distribute resources in case of natural or human-made emergencies.\u003c/p>\n\u003cp>“Now we get to also begin to mentor others that are beginning to do this work as well,” Gould said.\u003c/p>\n\u003cp>Sanchez and the Coast Miwok Tribal Council of Marin are among those now benefiting from Sogorea Te’s experience. As they figure out how to fund their vision for the Nicasio land, they’re planning to apply for grants and are meeting with more potential donors.\u003c/p>\n\u003cp>Asked if he has any conflicted feelings about what it took to get this little piece of his homeland back, or about having to ask for charity from others who’ve built their wealth on this land, Sanchez doesn’t miss a beat.\u003c/p>\n\u003cp>“We’d like to see the county give us the land, but we took it upon ourselves to get what we could when the time presented itself,” he said.\u003c/p>\n\u003cp>Sanchez said he’s moved by the support they got. “It’s a profound feeling that people came to help us. It’s just extremely powerful, so we’re very grateful,” he said. “But all of this land is Coast Miwok land. Unceded Coast Miwok land. We didn’t sell the land. We weren’t compensated for the land.”\u003c/p>\n\u003cp>That painful history is never far from his mind. There are reminders everywhere. This county’s name, Marin, comes from the name given to a Coast Miwok leader by missionaries.\u003c/p>\n\u003cfigure id=\"attachment_11956350\" class=\"wp-caption aligncenter\" style=\"max-width: 2000px\">\u003ca href=\"https://ww2.kqed.org/news/rs67168_230721-coastmiwoklandmarin-19-bl-kqed/\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11956350\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED.jpg\" alt=\"Two people look out over a valley filled with green trees and golden grasses.\" width=\"2000\" height=\"1333\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED.jpg 2000w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/07/RS67168_230721-CoastMiwokLandMarin-19-BL-KQED-1920x1280.jpg 1920w\" sizes=\"(max-width: 2000px) 100vw, 2000px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Hoaglin (left) and Sanchez survey their ancestral lands in the hills outside Nicasio. The tribal council plans to build a roundhouse for ceremonies on the property. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Their Nicasio land is at the heart of what was once Rancho Nicasio, a land grant promised to the Coast Miwok by the Mexican government but later seized by Americans.\u003c/p>\n\u003cp>From a hilltop on the land, he points out an area nearby where \u003ca href=\"http://npshistory.com/publications/goga/coast-miwok-ethnohistory.pdf\">one of the last Coast Miwok villages (PDF)\u003c/a> was settled until it was sold off in the late 1800s.\u003c/p>\n\u003cp>At the end, there were just three dozen Coast Miwok living together here. Those ancestors are part of what draw Sanchez to this piece of land. He wants to hold on to that heritage, and pass it on. “This isn’t just for us, this is for our generations to come,” he said.\u003c/p>\n\u003cp>He’s always seen the past here. Now he sees a future, too.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cp>\u003cspan style=\"font-weight: 400\">In Santa Clara County, the Amah Mutsun Tribal Band is fighting for one of their most sacred sites, known as \u003c/span>\u003ca href=\"https://www.protectjuristac.org/about/\">\u003cspan style=\"font-weight: 400\">Juristac\u003c/span>\u003c/a>\u003cspan style=\"font-weight: 400\">. Beginning In the late 1700s, Spanish colonizers forcibly removed the tribe from Juristac, and currently, the land is owned by a private firm that has proposed a plan to develop a mine onsite. \u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">For the last 7 years, the tribal band, with support from many residents and local officials, has organized to block the project. They want the Santa Clara County Board of Supervisors to deny the mining permit from being approved. \u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">In this episode from \u003c/span>\u003ca href=\"https://www.kqed.org/arts/13924924/rightnowish-presents-from-the-soil\">\u003cspan style=\"font-weight: 400\">Rightnowish’s “From the Soil” series\u003c/span>\u003c/a>\u003cspan style=\"font-weight: 400\">, producer \u003ca href=\"https://twitter.com/marisolreports\" target=\"_blank\" rel=\"noopener\">Marisol Medina-Cadena,\u003c/a> speaks to Valentin Lopez, Chairman of the Amah Mutsun Tribal Band. \u003c/span>\u003c/p>\n\u003cp>\u003ca href=\"https://bit.ly/3J6DGQJ\">\u003cem>Episode transcript\u003c/em>\u003c/a>\u003c/p>\n\u003cp>\u003c!-- iframe plugin v.4.3 wordpress.org/plugins/iframe/ -->\u003cbr>\n\u003ciframe loading=\"lazy\" frameborder=\"0\" height=\"200\" scrolling=\"no\" src=\"https://playlist.megaphone.fm/?e=KQINC3503213778&light=true\" width=\"100%\" class=\"iframe-class\">\u003c/iframe>\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>\u003ci>\u003cspan style=\"font-weight: 400\">This episode originally aired on Feb. 9 \u003c/span>\u003c/i>\u003c/p>\n\u003cp>\u003c/p>\n\u003cp> \u003c/p>\n\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003cspan style=\"font-weight: 400\">In Santa Clara County, the Amah Mutsun Tribal Band is fighting for one of their most sacred sites, known as \u003c/span>\u003ca href=\"https://www.protectjuristac.org/about/\">\u003cspan style=\"font-weight: 400\">Juristac\u003c/span>\u003c/a>\u003cspan style=\"font-weight: 400\">. Beginning In the late 1700s, Spanish colonizers forcibly removed the tribe from Juristac, and currently, the land is owned by a private firm that has proposed a plan to develop a mine onsite. \u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">For the last 7 years, the tribal band, with support from many residents and local officials, has organized to block the project. They want the Santa Clara County Board of Supervisors to deny the mining permit from being approved. \u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">In this episode from \u003c/span>\u003ca href=\"https://www.kqed.org/arts/13924924/rightnowish-presents-from-the-soil\">\u003cspan style=\"font-weight: 400\">Rightnowish’s “From the Soil” series\u003c/span>\u003c/a>\u003cspan style=\"font-weight: 400\">, producer \u003ca href=\"https://twitter.com/marisolreports\" target=\"_blank\" rel=\"noopener\">Marisol Medina-Cadena,\u003c/a> speaks to Valentin Lopez, Chairman of the Amah Mutsun Tribal Band. \u003c/span>\u003c/p>\n\u003cp>\u003ca href=\"https://bit.ly/3J6DGQJ\">\u003cem>Episode transcript\u003c/em>\u003c/a>\u003c/p>\n\u003cp>\u003c!-- iframe plugin v.4.3 wordpress.org/plugins/iframe/ -->\u003cbr>\n\u003ciframe loading=\"lazy\" frameborder=\"0\" height=\"200\" scrolling=\"no\" src=\"https://playlist.megaphone.fm/?e=KQINC3503213778&light=true\" width=\"100%\" class=\"iframe-class\">\u003c/iframe>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"slug": "a-step-towards-healing-chumash-members-reunite-sacred-rock",
"title": "Chumash Tribes 'Reunite' Sacred Rock in Morro Bay Ceremony",
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"content": "\u003cp>Driving through the coastal city of Morro Bay, it’s hard to miss the 600-foot-tall volcanic rock sticking out of the ocean and towering over the city. The local landmark is commonly known as Morro Rock, a Spanish word with several meanings including “snout” or “round hill.” But Indigenous people of the area call it by other names: Lisamu’ by the Chumash and Lesa’mo’ by the Salinan.[pullquote size=\"medium\" align=\"right\" citation=\"Michael Kiserotti, member, Coastal Band of the Chumash Nation\"]‘Nothing good happens without community, and nothing really good happens without teamwork and without inclusiveness.’[/pullquote]\u003c/p>\n\u003cp>The rock is sacred to both tribes, a central figure in their mythology, although the two groups have ongoing tension over whether the rock should be climbed. The Chumash object to the Salinan tradition of scaling the rock twice a year, on the winter and summer solstices. But what both tribes have in common is a painful history of the sacred rock’s desecration.\u003c/p>\n\u003cp>In 1889, the Army Corps of Engineers started heavily quarrying Morro Rock, blasting 250,000 tons of rock over the course of 80 years. They used it to create breakwaters in Morro Bay and nearby Avila Beach, a deeply painful history to the Chumash and Salinan. Blasted pieces of the rock were also used in buildings around San Luis Obispo County and for the road to the rock itself, which used to be an island.\u003c/p>\n\u003cfigure id=\"attachment_11940503\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11940503\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-800x512.jpg\" alt=\"A black and white archival photo of three men standing on a large rock.\" width=\"800\" height=\"512\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-800x512.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-1020x653.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-160x102.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-1536x983.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">An archival photo taken between 1885 and 1899. The three men mining Morro Rock are Captain AA Polhamus, contractor; John Schneider, engineer; and Lester Van Fleet, foreman. \u003ccite>(Courtesy of the History Center of San Luis Obispo County)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The rock is now about two-thirds of its original size, and shaped differently from how even some living tribal elders remember it.\u003c/p>\n\u003ch3>Road to reunion\u003c/h3>\n\u003cp>In 2017, the Army Corps of Engineers started looking at repairing the nearby Port San Luis breakwater. They reached out to the Northern Chumash Tribal Council (NCTC) to get input on what should happen to the granite that originally came from Morro Rock. Fred Collins chaired the council at the time, and told them he wanted it back.[aside postID=\"news_11933852,news_11928364\" label=\"Related Posts\"]“He wanted them to put it back together,” said Violet Sage Walker, the current chairwoman of the NCTC, and Collins’ daughter. “I imagine him thinking that they’re gonna, like, glue the rock back together.”\u003c/p>\n\u003cp>The Army Corps eventually put the project on hold after deciding it wasn’t feasible. But then in 2021, they contacted the Chumash — and the Salinan, who did not get involved and didn’t want to comment on it for this story — and told them they’d found a way to extract some of Morro Rock’s stones from the breakwater and return them to the tribe.\u003c/p>\n\u003ch3>Reuniting the rock\u003c/h3>\n\u003cp>In August of 2022, the NCTC brought the various Chumash tribes together to return recovered pieces of Lisamu’ to their source in a ceremony called Reunite the Rock.\u003c/p>\n\u003cfigure id=\"attachment_11940498\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11940498 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-800x533.jpg\" alt=\"People stand by a boat near the shore with people sitting down on it.\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Traditional wooden canoes called tomols approach the shore on Aug. 20, 2022. \u003ccite>(Benjamin Purper)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Tribal members rowed traditional wooden canoes called tomols to the sandy shore below the rock. The rowers were greeted on the shore by more tribal members who cheered and sang songs. About a hundred people from all parts of the Morro Bay community looked on excitedly.\u003c/p>\n\u003cp>Coastal Band of the Chumash Nation member Michael Kiserotti invited everyone — not just tribal members — to form a human chain to pass the stones from the beached tomols to the base of Lisamu’.\u003c/p>\n\u003cp>“Nothing good happens without community, and nothing really good happens without teamwork and without inclusiveness,” he said at the time.\u003c/p>\n\u003ch3>A seat at the table\u003c/h3>\n\u003cp>Violet Sage Walker described that day as “spectacular.”\u003c/p>\n\u003cp>“My dad always would tell people, we can do better. And that’s an example of us doing better, doing things with more care and consideration and empathy for other people. It was a pretty amazing event,” she said.\u003c/p>\n\u003cp>She said it was meaningful to have the Army Corps “stand with us and give us back our rocks, and apologize for things that happened in the past.”\u003c/p>\n\u003cfigure id=\"attachment_11940542\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62634_1990.040.042-qut.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11940542\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-800x580.jpg\" alt=\"An archival black and white photo of a section of a large rock being blown up.\" width=\"800\" height=\"580\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-800x580.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-1020x740.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-160x116.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-1536x1114.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Taken in the summer of 1895, this archival photo shows Morro Rock being actively blown up. \u003ccite>(Courtesy of the History Center of San Luis Obispo County)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>While she appreciated the symbolism of returning the rocks, she said it doesn’t wash away the painful and violent history of this area.\u003c/p>\n\u003cp>“The rock was blown up right about the time our people and our culture were, too,” she said. “In the 1880s, our people were being killed, [with] state-sanctioned killing of Indigenous people. It was after the mission system, so they were already displaced from their land, and then our sacred places were being blown up.”\u003c/p>\n\u003cp>It’s a legacy of violence, and one that is still very much in the minds of Indigenous people here. But Sage Walker said her tribe now has a “seat at the table” when decisions are made, a hopeful sign.\u003c/p>\n\u003cfigure id=\"attachment_11940501\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62632_humanchain6-qut.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11940501\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62632_humanchain6-qut-800x533.jpg\" alt=\"Hundreds of people form a line at the base of a large rock outside.\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Hundreds of people participated in Reunite the Rock’s human chain, passing recovered fragments of Morro Rock one by one to the base of the rock on Aug. 20, 2022. \u003ccite>(Benjamin Purper)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>For example, a massive offshore wind farm is planned for Morro Bay, as is the proposed Chumash Heritage National Marine Sanctuary in the waters south of Morro Bay. While the tribe doesn’t control those projects, they are being consulted on them.\u003c/p>\n\u003cp>“It’s bittersweet,” Sage Walker said. “These people, my ancestors, people that have suffered so much aren’t here to see things like this happen. But it hopefully will be easier on the next generation, that they won’t have to go through some of the things that we’ve gone through.”\u003c/p>\n\u003cp>The Army Corps’ breakwater project will likely pick back up in the spring. The rocks’ return was a symbolic gesture, but for Sage Walker, it’s an indication the Chumash are finally being heard, listened to and included — a small step toward healing.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>\u003c/p>\n",
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"excerpt": "The Army Corps of Engineers quarried a rock sacred to the Chumash and Salinan tribes for 80 years. Finally, Chumash members are symbolically reuniting the rock.",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>Driving through the coastal city of Morro Bay, it’s hard to miss the 600-foot-tall volcanic rock sticking out of the ocean and towering over the city. The local landmark is commonly known as Morro Rock, a Spanish word with several meanings including “snout” or “round hill.” But Indigenous people of the area call it by other names: Lisamu’ by the Chumash and Lesa’mo’ by the Salinan.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>The rock is sacred to both tribes, a central figure in their mythology, although the two groups have ongoing tension over whether the rock should be climbed. The Chumash object to the Salinan tradition of scaling the rock twice a year, on the winter and summer solstices. But what both tribes have in common is a painful history of the sacred rock’s desecration.\u003c/p>\n\u003cp>In 1889, the Army Corps of Engineers started heavily quarrying Morro Rock, blasting 250,000 tons of rock over the course of 80 years. They used it to create breakwaters in Morro Bay and nearby Avila Beach, a deeply painful history to the Chumash and Salinan. Blasted pieces of the rock were also used in buildings around San Luis Obispo County and for the road to the rock itself, which used to be an island.\u003c/p>\n\u003cfigure id=\"attachment_11940503\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11940503\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-800x512.jpg\" alt=\"A black and white archival photo of three men standing on a large rock.\" width=\"800\" height=\"512\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-800x512.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-1020x653.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-160x102.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut-1536x983.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62636_1990_040_-68-qut.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">An archival photo taken between 1885 and 1899. The three men mining Morro Rock are Captain AA Polhamus, contractor; John Schneider, engineer; and Lester Van Fleet, foreman. \u003ccite>(Courtesy of the History Center of San Luis Obispo County)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The rock is now about two-thirds of its original size, and shaped differently from how even some living tribal elders remember it.\u003c/p>\n\u003ch3>Road to reunion\u003c/h3>\n\u003cp>In 2017, the Army Corps of Engineers started looking at repairing the nearby Port San Luis breakwater. They reached out to the Northern Chumash Tribal Council (NCTC) to get input on what should happen to the granite that originally came from Morro Rock. Fred Collins chaired the council at the time, and told them he wanted it back.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>“He wanted them to put it back together,” said Violet Sage Walker, the current chairwoman of the NCTC, and Collins’ daughter. “I imagine him thinking that they’re gonna, like, glue the rock back together.”\u003c/p>\n\u003cp>The Army Corps eventually put the project on hold after deciding it wasn’t feasible. But then in 2021, they contacted the Chumash — and the Salinan, who did not get involved and didn’t want to comment on it for this story — and told them they’d found a way to extract some of Morro Rock’s stones from the breakwater and return them to the tribe.\u003c/p>\n\u003ch3>Reuniting the rock\u003c/h3>\n\u003cp>In August of 2022, the NCTC brought the various Chumash tribes together to return recovered pieces of Lisamu’ to their source in a ceremony called Reunite the Rock.\u003c/p>\n\u003cfigure id=\"attachment_11940498\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11940498 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-800x533.jpg\" alt=\"People stand by a boat near the shore with people sitting down on it.\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62629_beachgreeting2-qut.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Traditional wooden canoes called tomols approach the shore on Aug. 20, 2022. \u003ccite>(Benjamin Purper)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Tribal members rowed traditional wooden canoes called tomols to the sandy shore below the rock. The rowers were greeted on the shore by more tribal members who cheered and sang songs. About a hundred people from all parts of the Morro Bay community looked on excitedly.\u003c/p>\n\u003cp>Coastal Band of the Chumash Nation member Michael Kiserotti invited everyone — not just tribal members — to form a human chain to pass the stones from the beached tomols to the base of Lisamu’.\u003c/p>\n\u003cp>“Nothing good happens without community, and nothing really good happens without teamwork and without inclusiveness,” he said at the time.\u003c/p>\n\u003ch3>A seat at the table\u003c/h3>\n\u003cp>Violet Sage Walker described that day as “spectacular.”\u003c/p>\n\u003cp>“My dad always would tell people, we can do better. And that’s an example of us doing better, doing things with more care and consideration and empathy for other people. It was a pretty amazing event,” she said.\u003c/p>\n\u003cp>She said it was meaningful to have the Army Corps “stand with us and give us back our rocks, and apologize for things that happened in the past.”\u003c/p>\n\u003cfigure id=\"attachment_11940542\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62634_1990.040.042-qut.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11940542\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-800x580.jpg\" alt=\"An archival black and white photo of a section of a large rock being blown up.\" width=\"800\" height=\"580\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-800x580.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-1020x740.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-160x116.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut-1536x1114.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62634_1990.040.042-qut.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Taken in the summer of 1895, this archival photo shows Morro Rock being actively blown up. \u003ccite>(Courtesy of the History Center of San Luis Obispo County)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>While she appreciated the symbolism of returning the rocks, she said it doesn’t wash away the painful and violent history of this area.\u003c/p>\n\u003cp>“The rock was blown up right about the time our people and our culture were, too,” she said. “In the 1880s, our people were being killed, [with] state-sanctioned killing of Indigenous people. It was after the mission system, so they were already displaced from their land, and then our sacred places were being blown up.”\u003c/p>\n\u003cp>It’s a legacy of violence, and one that is still very much in the minds of Indigenous people here. But Sage Walker said her tribe now has a “seat at the table” when decisions are made, a hopeful sign.\u003c/p>\n\u003cfigure id=\"attachment_11940501\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62632_humanchain6-qut.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11940501\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/02/RS62632_humanchain6-qut-800x533.jpg\" alt=\"Hundreds of people form a line at the base of a large rock outside.\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/02/RS62632_humanchain6-qut.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Hundreds of people participated in Reunite the Rock’s human chain, passing recovered fragments of Morro Rock one by one to the base of the rock on Aug. 20, 2022. \u003ccite>(Benjamin Purper)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>For example, a massive offshore wind farm is planned for Morro Bay, as is the proposed Chumash Heritage National Marine Sanctuary in the waters south of Morro Bay. While the tribe doesn’t control those projects, they are being consulted on them.\u003c/p>\n\u003cp>“It’s bittersweet,” Sage Walker said. “These people, my ancestors, people that have suffered so much aren’t here to see things like this happen. But it hopefully will be easier on the next generation, that they won’t have to go through some of the things that we’ve gone through.”\u003c/p>\n\u003cp>The Army Corps’ breakwater project will likely pick back up in the spring. The rocks’ return was a symbolic gesture, but for Sage Walker, it’s an indication the Chumash are finally being heard, listened to and included — a small step toward healing.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"slug": "cattle-ranching-is-at-the-center-of-a-battle-brewing-in-point-reyes",
"title": "Cattle Ranching Is at the Center of a Battle Brewing in Point Reyes",
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"content": "\u003cp>\u003ca href=\"https://bit.ly/3QhozaD\">\u003cem>Read a transcript of this episode here.\u003c/em>\u003c/a>\u003c/p>\n\u003cp>\u003cem>This story is inspired by a question from Bay Curious listener Beth Touchette. She asked, “How did we end up allowing cattle in Point Reyes National Seashore?”\u003c/em>\u003c/p>\n\u003cp>[dropcap]S[/dropcap]aturday, Aug. 28, 2021, brought a dramatic scene to the normally peaceful, windblown hills of Tomales Point in Point Reyes National Seashore. Dozens of people, from small children to older adults, hauled jugs of water over hills and through valleys only to dump their precious cargo into nearly dry ponds.\u003c/p>\n\u003cp>[baycuriouspodcastinfo]\u003c/p>\n\u003cp>The volunteers were trying to keep the Tule elk that live on a fenced preserve alive during one of California’s longest droughts. In 2019, nearly a third of the herd died from a shortage of water and malnutrition — in part because they could not roam beyond the tall fence that contained them.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>The \u003ca href=\"https://wildlife.ca.gov/Conservation/Mammals/Elk/Tule-Elk\">Tule elk\u003c/a> are an endemic species found only in California. They were hunted almost to extinction in the 1800s, but have been making a comeback in places like Point Reyes. The elk are big, averaging around 400 pounds, and need room to roam and forage. But this herd is isolated behind the fence to keep them away from another animal grazing in the park — an animal that some environmentalists say is being given priority: cattle.\u003c/p>\n\u003cp>Since Point Reyes National Seashore was established in 1962, it’s been a lot of things to a lot of people. To the general public, it’s a beloved park that offers beautiful coastline, lush forests and windswept grassy hills. To environmentalists, it’s a habitat worth preserving. To ranchers, it’s the land their livelihoods depend on. To the area’s Native people, it’s long been a homeland with sacred sites.\u003c/p>\n\u003cp>At one time, these competing interests could exist in relative harmony on the 70,000 acres that make up the park — but increasing demands on the land have caused things to sour.\u003c/p>\n\u003cfigure id=\"attachment_11936864\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/DSC5101-scaled-e1672874259984.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11936864\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/DSC5101-800x553.jpg\" alt=\"A group of female Tule elk lounge on a green hillside. The rugged California coastline and ocean are visible in the background.\" width=\"800\" height=\"553\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Once abundant in Point Reyes, Tule elk were nearly hunted to extinction. \u003ccite>(Amanda Font/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>How cattle came to graze on Point Reyes\u003c/h2>\n\u003cp>The Point Reyes peninsula is the homeland of the Coast Miwok people, who lived here for generations alongside the Tule elk. When Spanish missionaries colonized the area, they brought cows with them. Although the missionaries were based in San Rafael, their cows would roam as far west as the Point Reyes peninsula. Later, when Spain granted the land to Mexico, rancheros divided up the peninsula and continued to run cattle. After the Mexican-American war, California changed hands once again to become part of the United States. In the chaotic transition period, the boundaries of the Mexican ranches on the peninsula were challenged.\u003c/p>\n\u003cp>“If you look at some of the Spanish land grants, they literally said from the tree to the rock,” said Loretta Farley, a former park ranger at Point Reyes National Seashore. “So that’s really open to interpretation.”\u003c/p>\n\u003cp>Squatters moved in and settled on the land. The Mexican rancheros took them to court, but lost because they didn’t have the paperwork to demarcate the boundaries of their land. The legal battles were many and complicated, but when the dust settled in 1857, the law firm of Shafter, Shafter, Park and Heydenfeldt emerged as primary owners of the peninsula we now know as Point Reyes.\u003c/p>\n\u003cp>“After a series of tremendous fights we have beaten our adversaries at all points and, what is more, have humbled the strongest and the proudest of them,” \u003ca href=\"http://npshistory.com/publications/pore/hrs-ranching.pdf\">wrote Oscar Shafter (PDF)\u003c/a>.\u003c/p>\n\u003cfigure id=\"attachment_11936882\" class=\"wp-caption alignleft\" style=\"max-width: 637px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/Alphabet-Ranch-Map.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11936882\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/Alphabet-Ranch-Map.jpg\" alt=\"\" width=\"637\" height=\"881\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Alphabet-Ranch-Map.jpg 637w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Alphabet-Ranch-Map-160x221.jpg 160w\" sizes=\"(max-width: 637px) 100vw, 637px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">A historic map of the alphabet ranch parcels in Point Reyes.\u003c/figcaption>\u003c/figure>\n\u003cp>The Shafter brothers divided their property into more than 30 sections and leased the land to immigrants flooding into the area from places like Ireland, Switzerland and the Azores, in Portugal. The Shafters named the ranches from A to Z, what we now call the historic alphabet ranches, and developed a flourishing dairy business.\u003c/p>\n\u003cp>San Francisco was growing rapidly and people were hungry for the butter and cheese produced at the dairy farms. Later, when refrigeration was invented, the farms would also ship milk. At one point, the Point Reyes dairies produced more butter than anywhere else in the state.\u003c/p>\n\u003cp>In the early 1900s, the Shafter families sold some of their land to the farmers who had been leasing it from them. Some of those families are still operating beef and dairy ranches to this day.\u003c/p>\n\u003ch2>Home of the Coast Miwok\u003c/h2>\n\u003cp>Many of the laborers on those early dairy ranches were Coast Miwok people who had been enslaved by Spanish missionaries, but returned to their homes along Tomales Bay if they were able. Their way of life had been completely upended, and now white ranchers owned the land and offered some of the only employment around.\u003c/p>\n\u003cp>“My grandmother was a ranch cook,” said Theresa Harlan. “My uncles worked on ranches as ranch hands.” Harlan is now the founder and director of the \u003ca href=\"https://www.alliance4felixcove.org/\">Alliance for Felix Cove\u003c/a>; the cove is known as Laird’s Landing on maps. Harlan’s mother is Tomalko (Coast Miwok Tomales Bay) and grew up in a small wooden cabin here.\u003c/p>\n\u003cp>“My family would row a small skiff across the bay to get mail or supplies that they couldn’t make themselves,” she said. “They say it was a 30-minute row.”\u003c/p>\n\u003cp>Harlan’s family was evicted in the 1950s by the white dairy farmers who owned the land at the time, Sayles Turney and James Lundgren. Harlan’s family tried to fight the eviction, saying they’d been there since the 1800s, and the case went all the way to the state Supreme Court. Her family ultimately lost.\u003c/p>\n\u003cfigure id=\"attachment_11936854\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/IMG_2299-scaled-e1672872337625.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11936854\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/IMG_2299-800x600.jpg\" alt=\"A couple stands below the porch of an old wooden cabin\" width=\"800\" height=\"600\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Theresa Harlan and her husband, Ken Tiger, pose in front of the wood cabin her great-grandfather Joe Felix built. \u003ccite>(Katrina Schwartz/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“This is a historic site,” Harlan said. “This needs to be protected. This little house sits neglected. Why? Why? Because it was the home of Tomalko people, California Indian people?”\u003c/p>\n\u003cp>She’s been pushing the National Park Service and the \u003ca href=\"https://gratonrancheria.com/\">Federated Indians of Graton Rancheria\u003c/a>, the federally recognized tribe with whom it partners to preserve Coast Miwok sites, to do more to explain and protect her family’s legacy here. In particular, she wants visitors to know that as recently as the 1950s Tomalko people lived here, but were pushed out, repeating the violent history of Indigenous people throughout California. This is family lore to her, not ancient history.\u003c/p>\n\u003cp>There are other Coast Miwok archaeological sites in Point Reyes, but many of them are kept confidential because they are sacred. The cabins in Felix Cove represent a more modern side of Native American history here, one that existed alongside the ranching history, which has already been designated as historic. Still, far fewer people know about Theresa Harlan’s family than about the \u003ca href=\"https://www.nps.gov/pore/learn/news/newsreleases_20181113_ranches_national_register_of_historic_places.htm\">historic alphabet ranches\u003c/a>.\u003c/p>\n\u003ch2>From private ranch land to national park\u003c/h2>\n\u003cp>For decades, West Marin remained quite rural, with the ranches dominating local life and culture. But after World War II, when the Bay Area population was booming and demand for housing was high, real estate speculators started eyeing the Point Reyes peninsula for subdivision and development. Conservationists and local residents didn’t want to see that happen. They rallied together to advocate for a national seashore that would preserve the coastline for the public in perpetuity.\u003c/p>\n\u003cp>A local U.S. representative, Clem Miller, was the primary force advocating for the national seashore in Washington, D.C. To achieve the dream, park advocates had to convince the ranchers to sell their land to the federal government. At first, many ranchers were adamantly opposed to the idea, but they also saw that if it wanted to, the government could use eminent domain to take their land, so instead they made a deal.\u003c/p>\n\u003cp>At the time, the government was most interested in preserving the coastline. So, they \u003ca href=\"https://www.nps.gov/pore/getinvolved/upload/planning_gmp_ea_goga_pore_1980_map_management_zoning.pdf\">divided the park into pastoral zones and wilderness areas (PDF)\u003c/a>. The ranchers sold their land to the government, but retained the right to ranch the land in the pastoral zones. It took years for the federal government to acquire the land, but by 1978, most of the ranchers had signed 25-year leases. At the end of the lease, the Park Service could decide whether to renew or not.\u003c/p>\n\u003cp>The arrangement made most parties happy. Conservationists were proud to have saved the area for the public. And the ranchers had earned a chunk of cash, while retaining the right to lease their lands from the government. \u003ca href=\"https://www.nps.gov/pore/learn/historyculture/people_coastmiwok.htm\">The Coast Miwok, however, continued to struggle for recognition.\u003c/a>\u003c/p>\n\u003cp>The original 25-year leases have long expired, but for decades the Park Service has renewed them on a five-year basis. This longevity has made the ranches an important part of the economy and culture of West Marin, as well as key players in the local organic food scene.\u003c/p>\n\u003ch2>Recent controversies challenge the status quo\u003c/h2>\n\u003cp>In 2014, the National Park Service, which manages Point Reyes National Seashore, started a public process to update its Ranch Comprehensive Management Plan. Environmental groups watching the process believed the Park Service was heading down a road that would give ranchers more of what they wanted, without considering the rest of the park’s needs. So in 2016, a coalition of environmental groups sued the Park Service. They pointed out that the \u003ca href=\"https://www.nps.gov/pore/learn/management/upload/planning_gmp_1980.pdf\">Point Reyes General Management Plan (PDF)\u003c/a>, the document that governs park activities, hadn’t been updated since 1980. Awareness of sensitive habitats, endangered species, climate change and the impacts of cattle on ecosystems had evolved since then, they said.\u003c/p>\n\u003cp>The parties came to a \u003ca href=\"https://www.nps.gov/pore/getinvolved/upload/planning_ranch_cmp_settlement_agreement_final_170714.pdf\">court-approved settlement agreement (PDF)\u003c/a> that required the Park Service to amend its general management plan with an emphasis on the 28,000 acres affected by ranching activities. They had to come up with several scenarios, including one that would eliminate all ranching from the park. They also had to detail the environmental impacts of their preferred option, which involved several rounds of public comment and a presentation before the California Coastal Commission, which safeguards the state’s coastline and is concerned with the health of the waterways that run into the ocean.\u003c/p>\n\u003cfigure id=\"attachment_11936897\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/Point-Reyes-Protest.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11936897\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/Point-Reyes-Protest-800x600.jpg\" alt='Protesters hold signs that say \"Save the Elk\" and \"Protect the Herd.\"' width=\"800\" height=\"600\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-800x600.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-1020x765.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-160x120.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-1536x1152.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-1920x1440.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest.jpg 2048w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">People protest the National Park Service over a plan to cull Tule elk at Point Reyes National Seashore in Northern California. \u003ccite>(Peg Hunter/flickr)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Over the past several years, in public comment and through advocacy, environmentalists have argued that it’s time for cattle ranching to end in Point Reyes National Seashore. They say cattle suppress endemic plant species and endanger protected animals like the \u003ca href=\"https://www.biologicaldiversity.org/species/amphibians/California_red-legged_frog/index.html\">California red-legged frog\u003c/a> when their manure gets into waterways. And, they’re concerned that as climate change worsens, drier conditions will be the norm, further upsetting ecosystems. If water and grass are scarce in Point Reyes, they say, it should go to the endemic flora and fauna, not cattle raised by private businesses.\u003c/p>\n\u003cp>Complicating the matter are the Tule elk, which have no natural predators now that grizzly bears no longer roam the area. Current management practices used throughout the state call for \u003ca href=\"https://nrm.dfg.ca.gov/FileHandler.ashx?DocumentID=162912&inline\">lethal termination to keep herd sizes in check (PDF)\u003c/a>. But in the 1990s, the Park Service got major pushback from the public when they proposed killing some of the Tule elk behind the fence once their numbers had grown too large.\u003c/p>\n\u003cp>Instead, in 1998, the Park Service moved some of the elk from behind the fence to a wilderness area near Limantour Beach. In the early 2000s, some of those elk migrated to an area near Drakes Beach, creating another herd.* These free-roaming herds have increasingly created problems for the ranchers, knocking down fences and competing for the same grass cattle eat. The Park Service has said it will actively keep these unfenced herds at specific sizes, terminating elk if need be.\u003c/p>\n\u003cfigure id=\"attachment_11936879\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/DSC5237-scaled-e1672877098790.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11936879\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/DSC5237-800x533.jpg\" alt=\"Four male elk walk down a grassy hillside\" width=\"800\" height=\"533\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">In the ’70s, the Park Service designated the northern tip of Point Reyes as an elk preserve. \u003ccite>(Amanda Font/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The elk situation has increasingly called attention to the Park Service’s management of the national seashore. Some Bay Area residents, like our question-asker this week, Beth Touchette, are wondering whether ranching is still appropriate there.\u003c/p>\n\u003cp>“[Cattle ranching] never really bothered me until the drought got really bad,” she said. “There’s just limited resources and it’s like, well, how do we decide who gets this limited water? Should it be cattle ranching or should it be trying to keep the wildlife in the national park?”\u003c/p>\n\u003cp>Ranching advocates and the National Park Service say the issue needn’t be so cut-and-dried. While they admit they do need to plan for more extreme dry conditions in the future, they contend there are ways for the agency to balance ecological diversity with the direction from Congress and the Department of the Interior to continue to grant leases to ranchers. They say they are committed to more monitoring and regulation of the ranches in the park to ensure high environmental standards are met. In public comment, the ranchers also have committed to complying with environmental requirements. The Secretary of the interior could decide to end the decades long agreement, but so far each one, including \u003ca href=\"https://www.doi.gov/office-of-the-secretary\">the current Secretary Deb Haaland,\u003c/a> have not chosen to exercise that authority.\u003c/p>\n\u003ch2>All eyes on what’s next\u003c/h2>\n\u003cp>History is at the heart of the debate about the future of Point Reyes National Seashore. The Coast Miwok were pushed off this land by Spanish colonizers, and again by ranchers decades later. Environmentalists and ranchers once found middle ground to create this 70,000-acre park. That ground has gotten shaky. How and if the Park Service can balance the interests of all parties going forward is yet to be seen. But the economic future of part of the community, the health of the environment and the very spirit of this land are at stake. Everyone will be watching what happens here next.\u003c/p>\n\u003cp>\u003cem>*An earlier version of this story said the NPS created the Drakes Bay herd, when in fact the second herd was a product of the original elk migrating to a new area. We regret the error.\u003c/em>\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n\u003cp>[baycuriousquestion]\u003c/p>\n\n",
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"excerpt": "Visitors searching for tule elk in Point Reyes are sometimes surprised to find cattle grazing on commercial ranches. This week on we explore the legacy of ranching on this land, and hear from those who want it to end.",
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"title": "Cattle Ranching Is at the Center of a Battle Brewing in Point Reyes | KQED",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003ca href=\"https://bit.ly/3QhozaD\">\u003cem>Read a transcript of this episode here.\u003c/em>\u003c/a>\u003c/p>\n\u003cp>\u003cem>This story is inspired by a question from Bay Curious listener Beth Touchette. She asked, “How did we end up allowing cattle in Point Reyes National Seashore?”\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003cp>\u003cspan class=\"utils-parseShortcode-shortcodes-__dropcapShortcode__dropcap\">S\u003c/span>\u003c/p>\u003cp>aturday, Aug. 28, 2021, brought a dramatic scene to the normally peaceful, windblown hills of Tomales Point in Point Reyes National Seashore. Dozens of people, from small children to older adults, hauled jugs of water over hills and through valleys only to dump their precious cargo into nearly dry ponds.\u003c/p>\n\u003cp>\u003c/p>\u003cp>\u003caside class=\"alignleft utils-parseShortcode-shortcodes-__bayCuriousPodcastShortcode__bayCurious\">\u003cimg src=https://cdn.kqed.org/wp-content/uploads/2023/02/bayCuriousLogo.png alt=\"Bay Curious Podcast\" loading=\"lazy\" />\n \u003ca href=\"/news/series/baycurious\">Bay Curious\u003c/a> is a podcast that answers your questions about the Bay Area.\n Subscribe on \u003ca href=\"https://itunes.apple.com/us/podcast/bay-curious/id1172473406\" target=\"_blank\" rel=\"noopener noreferrer\">Apple Podcasts\u003c/a>,\n \u003ca href=\"http://www.npr.org/podcasts/500557090/bay-curious\" target=\"_blank\" rel=\"noopener noreferrer\">NPR One\u003c/a> or your favorite podcast platform.\u003c/aside>\u003c/p>\u003cp>\u003c/p>\n\u003cp>The volunteers were trying to keep the Tule elk that live on a fenced preserve alive during one of California’s longest droughts. In 2019, nearly a third of the herd died from a shortage of water and malnutrition — in part because they could not roam beyond the tall fence that contained them.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>The \u003ca href=\"https://wildlife.ca.gov/Conservation/Mammals/Elk/Tule-Elk\">Tule elk\u003c/a> are an endemic species found only in California. They were hunted almost to extinction in the 1800s, but have been making a comeback in places like Point Reyes. The elk are big, averaging around 400 pounds, and need room to roam and forage. But this herd is isolated behind the fence to keep them away from another animal grazing in the park — an animal that some environmentalists say is being given priority: cattle.\u003c/p>\n\u003cp>Since Point Reyes National Seashore was established in 1962, it’s been a lot of things to a lot of people. To the general public, it’s a beloved park that offers beautiful coastline, lush forests and windswept grassy hills. To environmentalists, it’s a habitat worth preserving. To ranchers, it’s the land their livelihoods depend on. To the area’s Native people, it’s long been a homeland with sacred sites.\u003c/p>\n\u003cp>At one time, these competing interests could exist in relative harmony on the 70,000 acres that make up the park — but increasing demands on the land have caused things to sour.\u003c/p>\n\u003cfigure id=\"attachment_11936864\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/DSC5101-scaled-e1672874259984.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11936864\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/DSC5101-800x553.jpg\" alt=\"A group of female Tule elk lounge on a green hillside. The rugged California coastline and ocean are visible in the background.\" width=\"800\" height=\"553\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Once abundant in Point Reyes, Tule elk were nearly hunted to extinction. \u003ccite>(Amanda Font/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>How cattle came to graze on Point Reyes\u003c/h2>\n\u003cp>The Point Reyes peninsula is the homeland of the Coast Miwok people, who lived here for generations alongside the Tule elk. When Spanish missionaries colonized the area, they brought cows with them. Although the missionaries were based in San Rafael, their cows would roam as far west as the Point Reyes peninsula. Later, when Spain granted the land to Mexico, rancheros divided up the peninsula and continued to run cattle. After the Mexican-American war, California changed hands once again to become part of the United States. In the chaotic transition period, the boundaries of the Mexican ranches on the peninsula were challenged.\u003c/p>\n\u003cp>“If you look at some of the Spanish land grants, they literally said from the tree to the rock,” said Loretta Farley, a former park ranger at Point Reyes National Seashore. “So that’s really open to interpretation.”\u003c/p>\n\u003cp>Squatters moved in and settled on the land. The Mexican rancheros took them to court, but lost because they didn’t have the paperwork to demarcate the boundaries of their land. The legal battles were many and complicated, but when the dust settled in 1857, the law firm of Shafter, Shafter, Park and Heydenfeldt emerged as primary owners of the peninsula we now know as Point Reyes.\u003c/p>\n\u003cp>“After a series of tremendous fights we have beaten our adversaries at all points and, what is more, have humbled the strongest and the proudest of them,” \u003ca href=\"http://npshistory.com/publications/pore/hrs-ranching.pdf\">wrote Oscar Shafter (PDF)\u003c/a>.\u003c/p>\n\u003cfigure id=\"attachment_11936882\" class=\"wp-caption alignleft\" style=\"max-width: 637px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/Alphabet-Ranch-Map.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11936882\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/Alphabet-Ranch-Map.jpg\" alt=\"\" width=\"637\" height=\"881\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Alphabet-Ranch-Map.jpg 637w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Alphabet-Ranch-Map-160x221.jpg 160w\" sizes=\"(max-width: 637px) 100vw, 637px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">A historic map of the alphabet ranch parcels in Point Reyes.\u003c/figcaption>\u003c/figure>\n\u003cp>The Shafter brothers divided their property into more than 30 sections and leased the land to immigrants flooding into the area from places like Ireland, Switzerland and the Azores, in Portugal. The Shafters named the ranches from A to Z, what we now call the historic alphabet ranches, and developed a flourishing dairy business.\u003c/p>\n\u003cp>San Francisco was growing rapidly and people were hungry for the butter and cheese produced at the dairy farms. Later, when refrigeration was invented, the farms would also ship milk. At one point, the Point Reyes dairies produced more butter than anywhere else in the state.\u003c/p>\n\u003cp>In the early 1900s, the Shafter families sold some of their land to the farmers who had been leasing it from them. Some of those families are still operating beef and dairy ranches to this day.\u003c/p>\n\u003ch2>Home of the Coast Miwok\u003c/h2>\n\u003cp>Many of the laborers on those early dairy ranches were Coast Miwok people who had been enslaved by Spanish missionaries, but returned to their homes along Tomales Bay if they were able. Their way of life had been completely upended, and now white ranchers owned the land and offered some of the only employment around.\u003c/p>\n\u003cp>“My grandmother was a ranch cook,” said Theresa Harlan. “My uncles worked on ranches as ranch hands.” Harlan is now the founder and director of the \u003ca href=\"https://www.alliance4felixcove.org/\">Alliance for Felix Cove\u003c/a>; the cove is known as Laird’s Landing on maps. Harlan’s mother is Tomalko (Coast Miwok Tomales Bay) and grew up in a small wooden cabin here.\u003c/p>\n\u003cp>“My family would row a small skiff across the bay to get mail or supplies that they couldn’t make themselves,” she said. “They say it was a 30-minute row.”\u003c/p>\n\u003cp>Harlan’s family was evicted in the 1950s by the white dairy farmers who owned the land at the time, Sayles Turney and James Lundgren. Harlan’s family tried to fight the eviction, saying they’d been there since the 1800s, and the case went all the way to the state Supreme Court. Her family ultimately lost.\u003c/p>\n\u003cfigure id=\"attachment_11936854\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/IMG_2299-scaled-e1672872337625.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11936854\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/IMG_2299-800x600.jpg\" alt=\"A couple stands below the porch of an old wooden cabin\" width=\"800\" height=\"600\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Theresa Harlan and her husband, Ken Tiger, pose in front of the wood cabin her great-grandfather Joe Felix built. \u003ccite>(Katrina Schwartz/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“This is a historic site,” Harlan said. “This needs to be protected. This little house sits neglected. Why? Why? Because it was the home of Tomalko people, California Indian people?”\u003c/p>\n\u003cp>She’s been pushing the National Park Service and the \u003ca href=\"https://gratonrancheria.com/\">Federated Indians of Graton Rancheria\u003c/a>, the federally recognized tribe with whom it partners to preserve Coast Miwok sites, to do more to explain and protect her family’s legacy here. In particular, she wants visitors to know that as recently as the 1950s Tomalko people lived here, but were pushed out, repeating the violent history of Indigenous people throughout California. This is family lore to her, not ancient history.\u003c/p>\n\u003cp>There are other Coast Miwok archaeological sites in Point Reyes, but many of them are kept confidential because they are sacred. The cabins in Felix Cove represent a more modern side of Native American history here, one that existed alongside the ranching history, which has already been designated as historic. Still, far fewer people know about Theresa Harlan’s family than about the \u003ca href=\"https://www.nps.gov/pore/learn/news/newsreleases_20181113_ranches_national_register_of_historic_places.htm\">historic alphabet ranches\u003c/a>.\u003c/p>\n\u003ch2>From private ranch land to national park\u003c/h2>\n\u003cp>For decades, West Marin remained quite rural, with the ranches dominating local life and culture. But after World War II, when the Bay Area population was booming and demand for housing was high, real estate speculators started eyeing the Point Reyes peninsula for subdivision and development. Conservationists and local residents didn’t want to see that happen. They rallied together to advocate for a national seashore that would preserve the coastline for the public in perpetuity.\u003c/p>\n\u003cp>A local U.S. representative, Clem Miller, was the primary force advocating for the national seashore in Washington, D.C. To achieve the dream, park advocates had to convince the ranchers to sell their land to the federal government. At first, many ranchers were adamantly opposed to the idea, but they also saw that if it wanted to, the government could use eminent domain to take their land, so instead they made a deal.\u003c/p>\n\u003cp>At the time, the government was most interested in preserving the coastline. So, they \u003ca href=\"https://www.nps.gov/pore/getinvolved/upload/planning_gmp_ea_goga_pore_1980_map_management_zoning.pdf\">divided the park into pastoral zones and wilderness areas (PDF)\u003c/a>. The ranchers sold their land to the government, but retained the right to ranch the land in the pastoral zones. It took years for the federal government to acquire the land, but by 1978, most of the ranchers had signed 25-year leases. At the end of the lease, the Park Service could decide whether to renew or not.\u003c/p>\n\u003cp>The arrangement made most parties happy. Conservationists were proud to have saved the area for the public. And the ranchers had earned a chunk of cash, while retaining the right to lease their lands from the government. \u003ca href=\"https://www.nps.gov/pore/learn/historyculture/people_coastmiwok.htm\">The Coast Miwok, however, continued to struggle for recognition.\u003c/a>\u003c/p>\n\u003cp>The original 25-year leases have long expired, but for decades the Park Service has renewed them on a five-year basis. This longevity has made the ranches an important part of the economy and culture of West Marin, as well as key players in the local organic food scene.\u003c/p>\n\u003ch2>Recent controversies challenge the status quo\u003c/h2>\n\u003cp>In 2014, the National Park Service, which manages Point Reyes National Seashore, started a public process to update its Ranch Comprehensive Management Plan. Environmental groups watching the process believed the Park Service was heading down a road that would give ranchers more of what they wanted, without considering the rest of the park’s needs. So in 2016, a coalition of environmental groups sued the Park Service. They pointed out that the \u003ca href=\"https://www.nps.gov/pore/learn/management/upload/planning_gmp_1980.pdf\">Point Reyes General Management Plan (PDF)\u003c/a>, the document that governs park activities, hadn’t been updated since 1980. Awareness of sensitive habitats, endangered species, climate change and the impacts of cattle on ecosystems had evolved since then, they said.\u003c/p>\n\u003cp>The parties came to a \u003ca href=\"https://www.nps.gov/pore/getinvolved/upload/planning_ranch_cmp_settlement_agreement_final_170714.pdf\">court-approved settlement agreement (PDF)\u003c/a> that required the Park Service to amend its general management plan with an emphasis on the 28,000 acres affected by ranching activities. They had to come up with several scenarios, including one that would eliminate all ranching from the park. They also had to detail the environmental impacts of their preferred option, which involved several rounds of public comment and a presentation before the California Coastal Commission, which safeguards the state’s coastline and is concerned with the health of the waterways that run into the ocean.\u003c/p>\n\u003cfigure id=\"attachment_11936897\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/Point-Reyes-Protest.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11936897\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/Point-Reyes-Protest-800x600.jpg\" alt='Protesters hold signs that say \"Save the Elk\" and \"Protect the Herd.\"' width=\"800\" height=\"600\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-800x600.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-1020x765.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-160x120.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-1536x1152.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest-1920x1440.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2023/01/Point-Reyes-Protest.jpg 2048w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">People protest the National Park Service over a plan to cull Tule elk at Point Reyes National Seashore in Northern California. \u003ccite>(Peg Hunter/flickr)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Over the past several years, in public comment and through advocacy, environmentalists have argued that it’s time for cattle ranching to end in Point Reyes National Seashore. They say cattle suppress endemic plant species and endanger protected animals like the \u003ca href=\"https://www.biologicaldiversity.org/species/amphibians/California_red-legged_frog/index.html\">California red-legged frog\u003c/a> when their manure gets into waterways. And, they’re concerned that as climate change worsens, drier conditions will be the norm, further upsetting ecosystems. If water and grass are scarce in Point Reyes, they say, it should go to the endemic flora and fauna, not cattle raised by private businesses.\u003c/p>\n\u003cp>Complicating the matter are the Tule elk, which have no natural predators now that grizzly bears no longer roam the area. Current management practices used throughout the state call for \u003ca href=\"https://nrm.dfg.ca.gov/FileHandler.ashx?DocumentID=162912&inline\">lethal termination to keep herd sizes in check (PDF)\u003c/a>. But in the 1990s, the Park Service got major pushback from the public when they proposed killing some of the Tule elk behind the fence once their numbers had grown too large.\u003c/p>\n\u003cp>Instead, in 1998, the Park Service moved some of the elk from behind the fence to a wilderness area near Limantour Beach. In the early 2000s, some of those elk migrated to an area near Drakes Beach, creating another herd.* These free-roaming herds have increasingly created problems for the ranchers, knocking down fences and competing for the same grass cattle eat. The Park Service has said it will actively keep these unfenced herds at specific sizes, terminating elk if need be.\u003c/p>\n\u003cfigure id=\"attachment_11936879\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/DSC5237-scaled-e1672877098790.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11936879\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2023/01/DSC5237-800x533.jpg\" alt=\"Four male elk walk down a grassy hillside\" width=\"800\" height=\"533\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">In the ’70s, the Park Service designated the northern tip of Point Reyes as an elk preserve. \u003ccite>(Amanda Font/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The elk situation has increasingly called attention to the Park Service’s management of the national seashore. Some Bay Area residents, like our question-asker this week, Beth Touchette, are wondering whether ranching is still appropriate there.\u003c/p>\n\u003cp>“[Cattle ranching] never really bothered me until the drought got really bad,” she said. “There’s just limited resources and it’s like, well, how do we decide who gets this limited water? Should it be cattle ranching or should it be trying to keep the wildlife in the national park?”\u003c/p>\n\u003cp>Ranching advocates and the National Park Service say the issue needn’t be so cut-and-dried. While they admit they do need to plan for more extreme dry conditions in the future, they contend there are ways for the agency to balance ecological diversity with the direction from Congress and the Department of the Interior to continue to grant leases to ranchers. They say they are committed to more monitoring and regulation of the ranches in the park to ensure high environmental standards are met. In public comment, the ranchers also have committed to complying with environmental requirements. The Secretary of the interior could decide to end the decades long agreement, but so far each one, including \u003ca href=\"https://www.doi.gov/office-of-the-secretary\">the current Secretary Deb Haaland,\u003c/a> have not chosen to exercise that authority.\u003c/p>\n\u003ch2>All eyes on what’s next\u003c/h2>\n\u003cp>History is at the heart of the debate about the future of Point Reyes National Seashore. The Coast Miwok were pushed off this land by Spanish colonizers, and again by ranchers decades later. Environmentalists and ranchers once found middle ground to create this 70,000-acre park. That ground has gotten shaky. How and if the Park Service can balance the interests of all parties going forward is yet to be seen. But the economic future of part of the community, the health of the environment and the very spirit of this land are at stake. Everyone will be watching what happens here next.\u003c/p>\n\u003cp>\u003cem>*An earlier version of this story said the NPS created the Drakes Bay herd, when in fact the second herd was a product of the original elk migrating to a new area. We regret the error.\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cp>\u003cspan style=\"font-weight: 400\">Oakland is on the verge of returning 5 acres of Joaquin Miller Park to the Sogorea Te’ Land Trust and the Confederated Villages of Lisjan. This would be the first time a Bay Area city has returned land to Native American tribes.\u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">Despite no significant opposition to this plan, this process has taken more than 5 years. So what does it actually take to return land back to tribes?\u003c/span>\u003c/p>\n\u003cp>\u003cb>Guest: \u003c/b>\u003cspan style=\"font-weight: 400\">Annelise Finney, KQED reporter\u003c/span>\u003c/p>\n\u003cp id=\"embed-code\" class=\"inconsolata\">\n\u003c!-- iframe plugin v.4.3 wordpress.org/plugins/iframe/ -->\u003cbr>\n\u003ciframe loading=\"lazy\" frameborder=\"0\" height=\"200\" scrolling=\"no\" src=\"https://playlist.megaphone.fm?e=KQINC4067847569&light=true\" width=\"100%\" class=\"iframe-class\">\u003c/iframe>\n\u003c/p>\n\u003cp>\u003ca href=\"https://drive.google.com/file/d/1rUAz2rMEwt_uRamoXq1Wk42o2qF8pVfm/view\" target=\"_blank\" rel=\"noopener noreferrer\">\u003cem>Episode Transcript\u003c/em>\u003c/a>\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>\u003ca href=\"https://kqed.applytojob.com/apply/9ohRqdFWkH/Intern-The-Bay-Podcast\" target=\"_blank\" rel=\"noopener noreferrer\">\u003cem>Apply to be an intern with The Bay!\u003c/em>\u003c/a>\u003c/p>\n\u003cp>\u003c/p>\n\u003cp>\u003cem>Your support makes KQED podcasts possible. You can show your love by going to \u003ca class=\"c-link\" href=\"https://kqed.org/donate/podcasts\" target=\"_blank\" rel=\"noopener noreferrer\" data-stringify-link=\"https://kqed.org/donate/podcasts\" data-sk=\"tooltip_parent\" data-remove-tab-index=\"true\" aria-describedby=\"sk-tooltip-4175\">https://kqed.org/donate/podcasts.\u003c/a>\u003c/em>\u003c/p>\n\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003cspan style=\"font-weight: 400\">Oakland is on the verge of returning 5 acres of Joaquin Miller Park to the Sogorea Te’ Land Trust and the Confederated Villages of Lisjan. This would be the first time a Bay Area city has returned land to Native American tribes.\u003c/span>\u003c/p>\n\u003cp>\u003cspan style=\"font-weight: 400\">Despite no significant opposition to this plan, this process has taken more than 5 years. So what does it actually take to return land back to tribes?\u003c/span>\u003c/p>\n\u003cp>\u003cb>Guest: \u003c/b>\u003cspan style=\"font-weight: 400\">Annelise Finney, KQED reporter\u003c/span>\u003c/p>\n\u003cp id=\"embed-code\" class=\"inconsolata\">\n\u003c!-- iframe plugin v.4.3 wordpress.org/plugins/iframe/ -->\u003cbr>\n\u003ciframe loading=\"lazy\" frameborder=\"0\" height=\"200\" scrolling=\"no\" src=\"https://playlist.megaphone.fm?e=KQINC4067847569&light=true\" width=\"100%\" class=\"iframe-class\">\u003c/iframe>\n\u003c/p>\n\u003cp>\u003ca href=\"https://drive.google.com/file/d/1rUAz2rMEwt_uRamoXq1Wk42o2qF8pVfm/view\" target=\"_blank\" rel=\"noopener noreferrer\">\u003cem>Episode Transcript\u003c/em>\u003c/a>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"title": "Approved Change of Controversial Road Name in Contra Costa County Hits a Snag in Concord",
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"content": "\u003cp>Contra Costa County supervisors voted unanimously Tuesday to rename one section of Kirker Pass Road in the city of Pittsburg and unincorporated areas, but not the stretch that runs through Concord, where residents opposed the name change.\u003c/p>\n\u003cp>The county’s Board of Supervisors has sought since February to rename the winding road that connects Concord and Pittsburg, after officials learned that its namesake, James Kirker, was a bounty hunter who allegedly was involved in the murders of hundreds of Apache men, women and children in the early 1800s while working for the Mexican state of Chihuahua.\u003c/p>\n\u003cp>But the name-change effort recently hit a snag, Supervisor Karen Mitchoff explained during the board’s meeting Tuesday, because Concord residents who live along the road said they didn’t want to have to change their home addresses.\u003c/p>\n\u003cp>“I did not think there were that many residents whose property affronted Kirker Pass Road,” said Mitchoff, whose district includes some of area the road runs through. “\u003cspan style=\"font-weight: 400\">I understand it, but I really am disappointed that we will continue to perpetuate a name [of someone] who … just had a pretty bad reputation.”\u003c/span>\u003c/p>\n\u003cp>Mitchoff added that she did not initially view the change of address as a significant burden and was “a little irritated” by that reasoning, but has since come to better understand residents’ concerns.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>“It is quite inconvenient,” she acknowledged. “It is your driver’s license, it is your medical records, it is your voting records, it is your tax records, it is your property taxes, it’s your children’s school records. And that really would be a burden.”\u003c/p>\n\u003cp>The county will now pursue changing the name of the road only between the point where it exits Concord’s city limits and its junction with Railroad Avenue in Pittsburg.\u003c/p>\n\u003cp>[aside label=\"related coverage\" tag=\"native-american\"]A new name for Kirker Pass Road has yet to be proposed, Mitchoff said Tuesday, and it likely will be finalized after county officials hold a community meeting with local residents to gather feedback.\u003c/p>\n\u003cp>County officials first started considering the name change after Daniel Kelly, a retired San Francisco social worker and a master’s degree candidate in Arizona State University’s history program, outlined Kirker’s history as a “homicidal racist.”\u003c/p>\n\u003cp>Kelly made the case for the name change in a \u003ca href=\"https://www.sfchronicle.com/opinion/openforum/article/The-Washington-Football-team-rebranded-16832829.php\">San Francisco Chronicle opinion article\u003c/a>, and then appealed directly to the board in February, prompting Mitchoff and fellow Supervisor Federal Glover to submit an official renaming request to the county.\u003c/p>\n\u003cp>Kirker, an Irish immigrant, worked as a trapper in what was then northern Mexico and is now southern New Mexico before becoming a mercenary of the Mexican government, which was seeking to extract copper ore from the area, according to Kelly.\u003c/p>\n\u003cp>When Apaches in the area attempted to prevent the mining effort in a bid to defend their lands, the Mexican government issued bounties of “100 pesos for the scalp of an Apache man, 50 for a woman’s and 25 pesos for a child’s scalp,” he wrote.\u003c/p>\n\u003cp>Kirker and others seeking to claim the government’s bounties, Kelly said, raided an Apache camp outside the town of Galeana in the state of Chihuahua in June 1846, bludgeoning between 130 and 170 Apache men, women and children and mounting their scalps on poles outside the camp.\u003c/p>\n\u003cp>An essay \u003ca href=\"https://www.cocohistory.org/essays-kirker.html\">penned by local historian William Mero\u003c/a> in the archives of the Contra Costa County Historical Society corroborates Kelly’s portrayal of Kirker.\u003c/p>\n\u003cp>“Kirker organized militias in many of the villages in Chihuahua State against growing Apache attacks,” Mero wrote. “Later James Kirker led a large band of Mexican, American, Delaware and Shawnee warriors. They fought the Apaches who were raiding deeper and deeper into northern Mexico. Kirker’s band was just one of many such mercenary gangs of American and Mexican Apache scalp hunters working for the State of Chihuahua.”\u003c/p>\n\u003cp>Kirker later defected to the U.S. during the Mexican-American War and fled the region after Mexico declared him a traitor, eventually settling in Contra Costa County, where he died several years later. The county officially named the road after him in 1892.\u003c/p>\n\u003cp>At Tuesday’s meeting, Supervisor John Gioia argued that any short-term inconvenience is far outweighed by the moral imperative to change the name of the road.\u003c/p>\n\u003cp>“I think we’re doing the right thing,” he said. “And all I can say is I would continue to encourage the cities to make the same change and even over any short-term concern that residents or businesses may have because ultimately, name changes occur on streets all the time.”\u003c/p>\n\u003cp>\u003c/p>\n\u003cp>\u003cem>This story includes reporting from KQED’s \u003ca href=\"https://twitter.com/AnaOphLin\">Anaïs-Ophelia Lino\u003c/a> and Bay City News’ Eli Walsh.\u003c/em>\u003c/p>\n\n",
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"excerpt": "County supervisors voted unanimously to rename part of Kirker Pass Road, whose namesake was a 19th-century bounty hunter responsible for killing scores of Apache people. But the name will remain on the stretch running through Concord, after residents balked at having to potentially change their addresses.",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>Contra Costa County supervisors voted unanimously Tuesday to rename one section of Kirker Pass Road in the city of Pittsburg and unincorporated areas, but not the stretch that runs through Concord, where residents opposed the name change.\u003c/p>\n\u003cp>The county’s Board of Supervisors has sought since February to rename the winding road that connects Concord and Pittsburg, after officials learned that its namesake, James Kirker, was a bounty hunter who allegedly was involved in the murders of hundreds of Apache men, women and children in the early 1800s while working for the Mexican state of Chihuahua.\u003c/p>\n\u003cp>But the name-change effort recently hit a snag, Supervisor Karen Mitchoff explained during the board’s meeting Tuesday, because Concord residents who live along the road said they didn’t want to have to change their home addresses.\u003c/p>\n\u003cp>“I did not think there were that many residents whose property affronted Kirker Pass Road,” said Mitchoff, whose district includes some of area the road runs through. “\u003cspan style=\"font-weight: 400\">I understand it, but I really am disappointed that we will continue to perpetuate a name [of someone] who … just had a pretty bad reputation.”\u003c/span>\u003c/p>\n\u003cp>Mitchoff added that she did not initially view the change of address as a significant burden and was “a little irritated” by that reasoning, but has since come to better understand residents’ concerns.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>“It is quite inconvenient,” she acknowledged. “It is your driver’s license, it is your medical records, it is your voting records, it is your tax records, it is your property taxes, it’s your children’s school records. And that really would be a burden.”\u003c/p>\n\u003cp>The county will now pursue changing the name of the road only between the point where it exits Concord’s city limits and its junction with Railroad Avenue in Pittsburg.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>A new name for Kirker Pass Road has yet to be proposed, Mitchoff said Tuesday, and it likely will be finalized after county officials hold a community meeting with local residents to gather feedback.\u003c/p>\n\u003cp>County officials first started considering the name change after Daniel Kelly, a retired San Francisco social worker and a master’s degree candidate in Arizona State University’s history program, outlined Kirker’s history as a “homicidal racist.”\u003c/p>\n\u003cp>Kelly made the case for the name change in a \u003ca href=\"https://www.sfchronicle.com/opinion/openforum/article/The-Washington-Football-team-rebranded-16832829.php\">San Francisco Chronicle opinion article\u003c/a>, and then appealed directly to the board in February, prompting Mitchoff and fellow Supervisor Federal Glover to submit an official renaming request to the county.\u003c/p>\n\u003cp>Kirker, an Irish immigrant, worked as a trapper in what was then northern Mexico and is now southern New Mexico before becoming a mercenary of the Mexican government, which was seeking to extract copper ore from the area, according to Kelly.\u003c/p>\n\u003cp>When Apaches in the area attempted to prevent the mining effort in a bid to defend their lands, the Mexican government issued bounties of “100 pesos for the scalp of an Apache man, 50 for a woman’s and 25 pesos for a child’s scalp,” he wrote.\u003c/p>\n\u003cp>Kirker and others seeking to claim the government’s bounties, Kelly said, raided an Apache camp outside the town of Galeana in the state of Chihuahua in June 1846, bludgeoning between 130 and 170 Apache men, women and children and mounting their scalps on poles outside the camp.\u003c/p>\n\u003cp>An essay \u003ca href=\"https://www.cocohistory.org/essays-kirker.html\">penned by local historian William Mero\u003c/a> in the archives of the Contra Costa County Historical Society corroborates Kelly’s portrayal of Kirker.\u003c/p>\n\u003cp>“Kirker organized militias in many of the villages in Chihuahua State against growing Apache attacks,” Mero wrote. “Later James Kirker led a large band of Mexican, American, Delaware and Shawnee warriors. They fought the Apaches who were raiding deeper and deeper into northern Mexico. Kirker’s band was just one of many such mercenary gangs of American and Mexican Apache scalp hunters working for the State of Chihuahua.”\u003c/p>\n\u003cp>Kirker later defected to the U.S. during the Mexican-American War and fled the region after Mexico declared him a traitor, eventually settling in Contra Costa County, where he died several years later. The county officially named the road after him in 1892.\u003c/p>\n\u003cp>At Tuesday’s meeting, Supervisor John Gioia argued that any short-term inconvenience is far outweighed by the moral imperative to change the name of the road.\u003c/p>\n\u003cp>“I think we’re doing the right thing,” he said. “And all I can say is I would continue to encourage the cities to make the same change and even over any short-term concern that residents or businesses may have because ultimately, name changes occur on streets all the time.”\u003c/p>\n\u003cp>\u003c/p>\n\u003cp>\u003cem>This story includes reporting from KQED’s \u003ca href=\"https://twitter.com/AnaOphLin\">Anaïs-Ophelia Lino\u003c/a> and Bay City News’ Eli Walsh.\u003c/em>\u003c/p>\n\n\u003c/div>\u003c/p>",
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"title": "'We Have a Vision': East Bay Ohlone Tribe Looks to Future as Oakland Announces Landback Plan",
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"headTitle": "‘We Have a Vision’: East Bay Ohlone Tribe Looks to Future as Oakland Announces Landback Plan | KQED",
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"content": "\u003cp>On Thursday, the City of Oakland announced plans to return about 5 acres of Joaquin Miller Park to the East Bay Ohlone, which would make Oakland the first California city ever to turn over part of a municipal park as part of the Indigenous \u003ca href=\"https://www.kqed.org/education/535779/land-back-the-indigenous-fight-to-reclaim-stolen-lands\">Land Back movement\u003c/a>.\u003c/p>\n\u003cp>If approved, the site known as Sequoia Point will be co-stewarded by the Sogorea Te’ Land Trust, a women-run nonprofit, and the Confederated Villages of Lisjan, an East Bay Ohlone tribe, through the creation of a cultural conservation easement. Under that arrangement, the city will retain emergency access to the land but grant the trust the right to use it in perpetuity for natural resource restoration, cultural practices and public education.\u003c/p>\n\u003cp>For Corrina Gould, Lisjan Ohlone tribal chair and co-founder of the Sogorea Te’ Land Trust, the announcement is the culmination of nearly five years of planning and conversations with the city.\u003c/p>\n\u003cp>“We have a vision of a place in the hills that overlooks our territory, that holds us in a basket as we offer prayers, a way for us to tell our story as Lisjan people,” said Gould at a press conference announcing the plans. “A way for us to engage our relatives from all walks of life into stewarding this land in the way that it should be stewarded again.”\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>Representatives from the trust said they’re in talks with planners and architects about what the site might look like, including options for a public education component, such as space for workshops about Ohlone heritage and culture and the Indigenous Land Back movement, a growing effort to return stolen land to the descendants of Indigenous people who inhabited it for millennia.\u003c/p>\n\u003cfigure id=\"attachment_11925212\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/09/IMG_8787-2-1.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11925212\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/09/IMG_8787-2-1.jpg\" alt=\"a poster board showing a mockup of a gazebo\" width=\"1920\" height=\"1423\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1-800x593.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1-1020x756.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1-160x119.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1-1536x1138.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">At a Sept. 8, 2022, press conference, Oakland officials and members of the Sogorea Te’ Land Trust shared a mock-up image of a structure the trust is hoping to build at the Sequoia Point site. \u003ccite>(Annelise Finney/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The land transfer must still be approved by several committees, including Oakland’s Planning Commission and Parks and Recreation Advisory Committee, and the City Council. City Council Member Sheng Thao, who represents the district in which Sequoia Point is located, will host a community meeting on September 13.\u003c/p>\n\u003cp>[pullquote align=\"right\" size=\"medium\" citation=\"Corrina Gould, co-founder, Sogorea Te' Land Trust\"]‘We have a vision of a place in the hills that overlooks our territory … a way for us to engage our relatives from all walks of life into stewarding this land in the way that it should be stewarded again.’[/pullquote]Oakland Mayor Libby Schaaf said she expects the City Council’s approval by the end of the year. Returning the land to Native stewardship, said Schaaf in a statement, is a way to “offer some redress for past injustices to Native people.”\u003c/p>\n\u003cp>“I hope the work we are doing in Oakland with the Sogorea Te’ Land Trust can serve as a model for other cities working to return Indigenous land to the Indigenous community we stole it from,” she said.\u003c/p>\n\u003cp>[aside label=\"Related Stories\" postID=\"news_11902489,news_11848769,news_11903991\"]Land transfers to Native American groups have made headlines in recent years elsewhere in California. In January, the San Francisco-based Save the Redwoods League bought a remote 523-acre plot of redwoods on the Lost Coast and \u003ca href=\"https://www.kqed.org/news/11902489/a-real-blessing-tribal-group-reclaims-more-than-500-acres-of-northern-california-redwoods\">transferred ownership to the InterTribal Sinkyone Wilderness Council\u003c/a>, or Sinkyone Council, which includes members of 10 federally recognized tribes in Mendocino and Lake counties.\u003c/p>\n\u003cp>But Sequoia Point would mark a notable outgrowth of the movement into a densely populated city — one of the first times municipal urban land has been returned to a Native group in the U.S.\u003c/p>\n\u003cp>Gould said that for Native people, an announcement like Thursday’s is just the beginning.\u003c/p>\n\u003cp>“I really want to lift up that the city of Oakland is the first one to do this,” she said. “And I’m hoping that we can use this as a blueprint for other cities that say, ‘We can’t do this.’ There are other tribes around California that want this to happen … they can use this as an example: Yes, it can.”\u003c/p>\n\u003cp>\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>On Thursday, the City of Oakland announced plans to return about 5 acres of Joaquin Miller Park to the East Bay Ohlone, which would make Oakland the first California city ever to turn over part of a municipal park as part of the Indigenous \u003ca href=\"https://www.kqed.org/education/535779/land-back-the-indigenous-fight-to-reclaim-stolen-lands\">Land Back movement\u003c/a>.\u003c/p>\n\u003cp>If approved, the site known as Sequoia Point will be co-stewarded by the Sogorea Te’ Land Trust, a women-run nonprofit, and the Confederated Villages of Lisjan, an East Bay Ohlone tribe, through the creation of a cultural conservation easement. Under that arrangement, the city will retain emergency access to the land but grant the trust the right to use it in perpetuity for natural resource restoration, cultural practices and public education.\u003c/p>\n\u003cp>For Corrina Gould, Lisjan Ohlone tribal chair and co-founder of the Sogorea Te’ Land Trust, the announcement is the culmination of nearly five years of planning and conversations with the city.\u003c/p>\n\u003cp>“We have a vision of a place in the hills that overlooks our territory, that holds us in a basket as we offer prayers, a way for us to tell our story as Lisjan people,” said Gould at a press conference announcing the plans. “A way for us to engage our relatives from all walks of life into stewarding this land in the way that it should be stewarded again.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>Representatives from the trust said they’re in talks with planners and architects about what the site might look like, including options for a public education component, such as space for workshops about Ohlone heritage and culture and the Indigenous Land Back movement, a growing effort to return stolen land to the descendants of Indigenous people who inhabited it for millennia.\u003c/p>\n\u003cfigure id=\"attachment_11925212\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/09/IMG_8787-2-1.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11925212\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/09/IMG_8787-2-1.jpg\" alt=\"a poster board showing a mockup of a gazebo\" width=\"1920\" height=\"1423\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1-800x593.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1-1020x756.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1-160x119.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/09/IMG_8787-2-1-1536x1138.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">At a Sept. 8, 2022, press conference, Oakland officials and members of the Sogorea Te’ Land Trust shared a mock-up image of a structure the trust is hoping to build at the Sequoia Point site. \u003ccite>(Annelise Finney/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The land transfer must still be approved by several committees, including Oakland’s Planning Commission and Parks and Recreation Advisory Committee, and the City Council. City Council Member Sheng Thao, who represents the district in which Sequoia Point is located, will host a community meeting on September 13.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "‘We have a vision of a place in the hills that overlooks our territory … a way for us to engage our relatives from all walks of life into stewarding this land in the way that it should be stewarded again.’",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Oakland Mayor Libby Schaaf said she expects the City Council’s approval by the end of the year. Returning the land to Native stewardship, said Schaaf in a statement, is a way to “offer some redress for past injustices to Native people.”\u003c/p>\n\u003cp>“I hope the work we are doing in Oakland with the Sogorea Te’ Land Trust can serve as a model for other cities working to return Indigenous land to the Indigenous community we stole it from,” she said.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Land transfers to Native American groups have made headlines in recent years elsewhere in California. In January, the San Francisco-based Save the Redwoods League bought a remote 523-acre plot of redwoods on the Lost Coast and \u003ca href=\"https://www.kqed.org/news/11902489/a-real-blessing-tribal-group-reclaims-more-than-500-acres-of-northern-california-redwoods\">transferred ownership to the InterTribal Sinkyone Wilderness Council\u003c/a>, or Sinkyone Council, which includes members of 10 federally recognized tribes in Mendocino and Lake counties.\u003c/p>\n\u003cp>But Sequoia Point would mark a notable outgrowth of the movement into a densely populated city — one of the first times municipal urban land has been returned to a Native group in the U.S.\u003c/p>\n\u003cp>Gould said that for Native people, an announcement like Thursday’s is just the beginning.\u003c/p>\n\u003cp>“I really want to lift up that the city of Oakland is the first one to do this,” she said. “And I’m hoping that we can use this as a blueprint for other cities that say, ‘We can’t do this.’ There are other tribes around California that want this to happen … they can use this as an example: Yes, it can.”\u003c/p>\n\u003cp>\u003c/p>\n\u003c/div>\u003c/p>",
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"content": "\u003cp>Two women of color who struggled for recognition in Hollywood have finally received it.\u003c/p>\n\u003cp>Native American actress Sacheen Littlefeather \u003ca href=\"https://www.oscars.org/news/academy-museum-welcomes-sacheen-littlefeather-evening-conversation-healing-and-celebration\">\u003cspan style=\"font-weight: 400\">received an official apology for harassment and the destruction of her career\u003c/span>\u003c/a>\u003cspan style=\"font-weight: 400\">, \u003c/span>and revolutionary Black actress Juanita Moore was granted a posthumous star on the iconic Hollywood Walk of Fame.\u003c/p>\n\u003cp>Littlefeather rocketed to fame during 60 seconds of the 1973 Academy Awards ceremony. That year, Marlon Brando was nominated for Best Actor for his portrayal of Don Vito Corleone in the 1972 film “The Godfather.” Littlefeather and Brando had planned that if he won, she would announce his refusal to accept the award in protest of the treatment of Native Americans.\u003c/p>\n\u003cp>Brando stayed away from the ceremony and Littlefeather, an Apache and president of the Native American Affirmative Image Committee, attended on his behalf. \u003ca href=\"https://www.youtube.com/watch?v=2QUacU0I4yU\">\u003cspan style=\"font-weight: 400\">When Brando’s win was announced, Littlefeather came to the stage \u003c/span>\u003c/a> in tribal dress, her long black hair held in beaded bands.\u003c/p>\n\u003cp>[aside postID='news_11800021,news_11874704']She did not take the Oscar, and said that Brando “very regretfully cannot accept this very generous award. And the reasons for this being, are the treatment of American Indians today by the film industry — excuse me,” Littlefeather paused as her speech was interrupted by boos — and applause.\u003c/p>\n\u003cp>\u003ca href=\"http://aaspeechesdb.oscars.org/link/045-1/\">\u003cspan style=\"font-weight: 400\">Littlefeather continued\u003c/span>\u003c/a>, “And on television in movie reruns, and also with recent happenings at Wounded Knee. I beg at this time that I have not intruded upon this evening and that we will in the future, our hearts and our understandings will meet with love and generosity. Thank you on behalf of Marlon Brando.”\u003c/p>\n\u003cp>After the Oscars, Littlefeather was boycotted and her TV and movie career floundered.\u003c/p>\n\u003cp>Almost 50 years later, in June of this year, Littlefeather was presented with a statement of apology, signed by former president of the Academy of Motion Picture Arts and Sciences David Rubin, stating that the abuse she experienced was “unwarranted and unjustified.”\u003c/p>\n\u003cp>“The emotional burden you have lived through and the cost to your own career in our industry are irreparable,” Rubin wrote. “For too long the courage you showed has been unacknowledged. For this, we offer both our deepest apologies and our sincere admiration.”\u003c/p>\n\u003cp>[aside postID='arts_13869074']Despite the damage caused by that night at the Oscars, Littlefeather’s work as an activist took off.\u003c/p>\n\u003cp>“The more that Native American Indian people like myself speak out, the more understanding that there becomes,” Littlefeather told KQED reporter Chloe Veltman two years ago from her home in Marin County. “The truth has got to win out above all the lies that have been told about us by the dominant society.”\u003c/p>\n\u003cp>The Academy Museum of Motion Picture will host a special event with Sacheen Littlefeather featuring a public apology and a celebration of Indigenous culture on September 17.\u003c/p>\n\u003cp>Also in June, the Walk of Fame Selection Panel of the Hollywood Chamber of Commerce announced that Juanita Moore, a revolutionary Black actor featured in bit parts, guest appearances and starring roles from the 1930s through the early 2000s, \u003ca href=\"https://walkoffame.com/press_releases/walkoffameclassof2023/\">\u003cspan style=\"font-weight: 400\">will be honored with a posthumous star on the Hollywood Walk of Fame\u003c/span>\u003c/a>.\u003c/p>\n\u003cp>Moore was a film, TV and stage actress who was born in Greenwood, Mississippi, and grew up in Los Angeles. Although she appeared in more than 80 films and TV shows, her name didn’t even appear in the credits for many of the movies she was in.\u003c/p>\n\u003cp>Her portrayal of Annie Johnson in the 1959 film “Imitation of Life” earned her an Oscar nomination for Best Supporting Actress, making her the fifth Black actor in moviemaking history to be nominated for an Academy Award. In the film, Annie is a mother whose light-skinned daughter, Sarah Jane, rejects her Black identity and tries to pass as white.\u003c/p>\n\u003cp>Following Juanita Moore’s death eight years ago, Moore’s nephew, Arnett Moore, began pushing for his aunt to be commemorated with a Hollywood star on the iconic Walk of Fame.\u003c/p>\n\u003cp>“She was a trailblazer. She opened doors and today, a lot of the actors of color are not having to deal with some of the things she dealt with,” Arnett Moore\u003cspan style=\"font-weight: 400\"> \u003c/span>\u003ca href=\"https://www.kqed.org/news/11874704/a-star-without-a-star-an-oakland-mans-mission-to-get-his-aunt-on-the-hollywood-walk-of-fame\">\u003cspan style=\"font-weight: 400\">told The California Report Magazine last year\u003c/span>\u003c/a>.\u003c/p>\n\u003cp>Moore also was recently \u003ca href=\"https://www.wtok.com/2022/02/06/juanita-moore-honored-by-max/\">\u003cspan style=\"font-weight: 400\">given a star on the \u003c/span>\u003cspan style=\"font-weight: 400\">The Mississippi Arts and Entertainment Experience (MAX) \u003c/span>\u003cspan style=\"font-weight: 400\">Walk of Fame\u003c/span>\u003c/a> in Meridian, Mississippi, which features performance artists born in that state.\u003c/p>\n\u003cp>Her star on the Hollywood Walk of Fame will be placed in October 2023.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>Two women of color who struggled for recognition in Hollywood have finally received it.\u003c/p>\n\u003cp>Native American actress Sacheen Littlefeather \u003ca href=\"https://www.oscars.org/news/academy-museum-welcomes-sacheen-littlefeather-evening-conversation-healing-and-celebration\">\u003cspan style=\"font-weight: 400\">received an official apology for harassment and the destruction of her career\u003c/span>\u003c/a>\u003cspan style=\"font-weight: 400\">, \u003c/span>and revolutionary Black actress Juanita Moore was granted a posthumous star on the iconic Hollywood Walk of Fame.\u003c/p>\n\u003cp>Littlefeather rocketed to fame during 60 seconds of the 1973 Academy Awards ceremony. That year, Marlon Brando was nominated for Best Actor for his portrayal of Don Vito Corleone in the 1972 film “The Godfather.” Littlefeather and Brando had planned that if he won, she would announce his refusal to accept the award in protest of the treatment of Native Americans.\u003c/p>\n\u003cp>Brando stayed away from the ceremony and Littlefeather, an Apache and president of the Native American Affirmative Image Committee, attended on his behalf. \u003ca href=\"https://www.youtube.com/watch?v=2QUacU0I4yU\">\u003cspan style=\"font-weight: 400\">When Brando’s win was announced, Littlefeather came to the stage \u003c/span>\u003c/a> in tribal dress, her long black hair held in beaded bands.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>She did not take the Oscar, and said that Brando “very regretfully cannot accept this very generous award. And the reasons for this being, are the treatment of American Indians today by the film industry — excuse me,” Littlefeather paused as her speech was interrupted by boos — and applause.\u003c/p>\n\u003cp>\u003ca href=\"http://aaspeechesdb.oscars.org/link/045-1/\">\u003cspan style=\"font-weight: 400\">Littlefeather continued\u003c/span>\u003c/a>, “And on television in movie reruns, and also with recent happenings at Wounded Knee. I beg at this time that I have not intruded upon this evening and that we will in the future, our hearts and our understandings will meet with love and generosity. Thank you on behalf of Marlon Brando.”\u003c/p>\n\u003cp>After the Oscars, Littlefeather was boycotted and her TV and movie career floundered.\u003c/p>\n\u003cp>Almost 50 years later, in June of this year, Littlefeather was presented with a statement of apology, signed by former president of the Academy of Motion Picture Arts and Sciences David Rubin, stating that the abuse she experienced was “unwarranted and unjustified.”\u003c/p>\n\u003cp>“The emotional burden you have lived through and the cost to your own career in our industry are irreparable,” Rubin wrote. “For too long the courage you showed has been unacknowledged. For this, we offer both our deepest apologies and our sincere admiration.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Despite the damage caused by that night at the Oscars, Littlefeather’s work as an activist took off.\u003c/p>\n\u003cp>“The more that Native American Indian people like myself speak out, the more understanding that there becomes,” Littlefeather told KQED reporter Chloe Veltman two years ago from her home in Marin County. “The truth has got to win out above all the lies that have been told about us by the dominant society.”\u003c/p>\n\u003cp>The Academy Museum of Motion Picture will host a special event with Sacheen Littlefeather featuring a public apology and a celebration of Indigenous culture on September 17.\u003c/p>\n\u003cp>Also in June, the Walk of Fame Selection Panel of the Hollywood Chamber of Commerce announced that Juanita Moore, a revolutionary Black actor featured in bit parts, guest appearances and starring roles from the 1930s through the early 2000s, \u003ca href=\"https://walkoffame.com/press_releases/walkoffameclassof2023/\">\u003cspan style=\"font-weight: 400\">will be honored with a posthumous star on the Hollywood Walk of Fame\u003c/span>\u003c/a>.\u003c/p>\n\u003cp>Moore was a film, TV and stage actress who was born in Greenwood, Mississippi, and grew up in Los Angeles. Although she appeared in more than 80 films and TV shows, her name didn’t even appear in the credits for many of the movies she was in.\u003c/p>\n\u003cp>Her portrayal of Annie Johnson in the 1959 film “Imitation of Life” earned her an Oscar nomination for Best Supporting Actress, making her the fifth Black actor in moviemaking history to be nominated for an Academy Award. In the film, Annie is a mother whose light-skinned daughter, Sarah Jane, rejects her Black identity and tries to pass as white.\u003c/p>\n\u003cp>Following Juanita Moore’s death eight years ago, Moore’s nephew, Arnett Moore, began pushing for his aunt to be commemorated with a Hollywood star on the iconic Walk of Fame.\u003c/p>\n\u003cp>“She was a trailblazer. She opened doors and today, a lot of the actors of color are not having to deal with some of the things she dealt with,” Arnett Moore\u003cspan style=\"font-weight: 400\"> \u003c/span>\u003ca href=\"https://www.kqed.org/news/11874704/a-star-without-a-star-an-oakland-mans-mission-to-get-his-aunt-on-the-hollywood-walk-of-fame\">\u003cspan style=\"font-weight: 400\">told The California Report Magazine last year\u003c/span>\u003c/a>.\u003c/p>\n\u003cp>Moore also was recently \u003ca href=\"https://www.wtok.com/2022/02/06/juanita-moore-honored-by-max/\">\u003cspan style=\"font-weight: 400\">given a star on the \u003c/span>\u003cspan style=\"font-weight: 400\">The Mississippi Arts and Entertainment Experience (MAX) \u003c/span>\u003cspan style=\"font-weight: 400\">Walk of Fame\u003c/span>\u003c/a> in Meridian, Mississippi, which features performance artists born in that state.\u003c/p>\n\u003cp>Her star on the Hollywood Walk of Fame will be placed in October 2023.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cp>[dropcap]T[/dropcap]he ancient trees of Big Basin Redwoods State Park, deep in the Santa Cruz mountains, are some of the tallest living things on the planet. A quarter of a million visitors from around the world usually visit this place every year — that was, until August 2020, when \u003ca href=\"https://www.kqed.org/news/11837196/after-fire-a-charred-big-basin-looks-to-the-future-and-new-life\">the massive CZU Lightning Complex wildfire ripped through the forest\u003c/a>, scorching 97% of the park’s 22,500 acres and forcing its closure to the public.\u003c/p>\n\u003cp>In the nearly two years since, Big Basin has been the site of a mammoth cleanup and recovery operation. And now, \u003ca href=\"https://www.parks.ca.gov/NewsRelease/1104\">a limited reopening of the park will finally take place this week\u003c/a> — starting Friday, July 22, the public can once more walk under some of these towering old-growth redwoods.\u003c/p>\n\u003cp>But safely reopening even a small section of the park is no mean feat, even after 23 months of intense recovery work and preparation. And those tasked with reopening Big Basin’s gates must navigate often-complex, intertwining needs, from Indigenous tribal partners working to regain meaningful access to ancestral lands, to park visitors eager to hike and bike under the big trees again.\u003c/p>\n\u003cp>And against a backdrop of California’s new wildfire reality, the park’s reopening provides a look at how, after such destruction, a place like Big Basin could seize the chance for a truly different kind of rebirth.\u003c/p>\n\u003cfigure id=\"attachment_11919876\" class=\"wp-caption aligncenter\" style=\"max-width: 600px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919876 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/001_KQED_BigBasin_09102020-SMALLER.gif\" alt=\"The image dissolves from a road surrounded by blackened and brown trees, with two park officials walking down it away from the camera, into an image showing that same round surrounded by green banks and those same trees, still blackened by fire by sprouting countless bright green shoots.\" width=\"600\" height=\"399\">\u003cfigcaption class=\"wp-caption-text\">A before-and-after GIF showing the same road in Big Basin in September 2020, after the CZU Lightning Complex Fire, and in May 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>A reopened park\u003c/h2>\n\u003cp>Ahead of the July 22 limited reopening, the resolute, repeated message from park officials is that visiting Big Basin will be different than before.\u003c/p>\n\u003cp>One of the biggest changes to the visitor experience is the introduction of a day-use reservation system for parking. There’ll be no parking available within Big Basin without a reservation, and no possibility of overnight stays.\u003c/p>\n\u003cp>Forty-five spaces per day, for $8 each, will become available up to 60 days in advance, with a limited number of additional reservations released three days before. No day-of, drive-up entry will be available, and parks officials warn reservations will almost certainly fill up several weeks in advance. (\u003ca href=\"https://thatsmypark.org/parks-and-beaches/big-basin-redwoods-state-park/\">Make a day-use reservation for Big Basin\u003c/a>, and \u003ca href=\"https://calendar.google.com/calendar/u/0/embed?src=reservebigbasin@thatsmypark.org&ctz=America/Los_Angeles\">see the schedule of available parking spots at Big Basin\u003c/a>.)\u003c/p>\n\u003cfigure id=\"attachment_11919850\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919850 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A photograph of fire-scarred redwoods at Big Basin soaring into a blue sky, shot from below at a steep angle. There is bright green foliage growing on the branchless black trunks.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">New growth emerges at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The way to visit Big Basin from July 22 onward without a parking reservation will be on foot or by bicycle, accessible via drop-off or by taking \u003ca href=\"https://www.scmtd.com/en/routes/20202/35\">Santa Cruz Metro Bus Route 35, which will run four trips serving Big Basin on weekends only\u003c/a>.\u003c/p>\n\u003cp>Another major change is the amount of the park that’ll be accessible to visitors. The majority of this vast space will remain closed to the public, owing to the innumerable hazards that fire-damaged trees and infrastructure still pose throughout the park. This means visitors will only be able to explore a small amount of Big Basin, including the Redwood Loop trail and access to about 18 miles of fire roads near the historic park core. Bikes will be allowed on some of these fire roads.\u003c/p>\n\u003cp>https://twitter.com/KQEDnews/status/1529948093537406976\u003c/p>\n\u003cp>The reopening of Big Basin also brings the reopening of Highway 236, which runs through the park. Even without a day-use reservation, motorists may once again use the highway to travel through the park. Although you won’t be able to stop or park anywhere along the way, it’s a way to get a glimpse of Big Basin and see the forest’s recovery.\u003c/p>\n\u003ch2>A survival story\u003c/h2>\n\u003cp>Photographs from the days after the CZU fire show \u003ca href=\"https://www.kqed.org/news/11837196/after-fire-a-charred-big-basin-looks-to-the-future-and-new-life\">a scorched, smoky landscape that’s almost alien-looking\u003c/a>. Today, Big Basin once again looks very different.\u003c/p>\n\u003cp>Driving into the park for the first time since the fire, it’s impossible not to be struck by the charring on the trunks of these redwoods. But all around, sprouting from the jet-black trunks and branches is bright green regrowth — so vivid against the black of the burns that it looks like the work of a camera filter.\u003c/p>\n\u003cp>“Most of the redwoods have survived,” says California State Parks Santa Cruz District Superintendent Chris Spohrer, adding that this regeneration is “a remarkable thing that redwoods can do.”\u003c/p>\n\u003cfigure id=\"attachment_11919846\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919846 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"Chris Spohrer, an older man who presents as white, stands in front of fire-blackened redwoods that have much green foliage growing off them. He is wearing a California State Parks uniform of a green jacket with California state seal on the arm, and a wide-brimmed yellow hat.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Chris Spohrer, state parks superintendent in the Santa Cruz area, stands in front of burned redwood trees at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The few redwoods that did fall during the fire — or were so damaged and hazardous that they had to be removed afterward — are almost all being repurposed as lumber products throughout Big Basin: as decking on which visitors can walk, and as split-rail fencing.\u003c/p>\n\u003cp>The trees that didn’t survive the CZU fire were mainly Douglas firs, which lack the resilience to fire that redwoods have. But amid the dead firs, there’s regrowth all around in Big Basin. In the understory, the above-ground trunks of trees such as live oaks and madrones may be visibly dead, but their bases are sprouting and regenerating from their roots.\u003c/p>\n\u003cp>As a fire-follower shrub, ceanothus (also called California lilac) has come back “in abundance” across the forest floor — something Spohrer calls “part of the succession of the forest.”\u003c/p>\n\u003cp>The ongoing recovery and reopening of Big Basin is supported by a massive fundraising drive by the \u003ca href=\"https://sempervirens.org/\">Sempervirens Fund\u003c/a> — California’s oldest land trust, established in 1900.\u003c/p>\n\u003cp>Founded by a handful of redwoods enthusiasts in the Santa Cruz mountains, the Sempervirens Fund was responsible for lobbying for the creation of Big Basin itself in 1902, making it California’s very first state park.\u003c/p>\n\u003cfigure id=\"attachment_11919849\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919849 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A bright yellow digger performs cleanup in Big Basin in the middle of a redwood grove, where blackened tree trunks have bright green foliage growing off them.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A construction crew works near the former headquarters at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Sara Barth, Sempervirens’ executive director, knows that for those people who loved visiting Big Basin, that first trip back might be emotional — and also jarring to see how the place they remembered has changed.\u003c/p>\n\u003cp>“They’re going to see these charred trunks,” says Barth, but “please remember that most of those trees are very much alive, and this is part of a natural process.\u003c/p>\n\u003cp>[aside postID=news_11837196 hero='https://ww2.kqed.org/app/uploads/sites/10/2020/09/RS44851_043_KQED_BigBasin_Fire_09102020-qut.jpg']“It’s really hard to kill a redwood — really hard. And that’s a great thing. It’s why they live thousands and thousands of years.\u003c/p>\n\u003cp>“These forests are meant to burn. And in some ways the fire has been, for much of the forest, a very good thing. And so while it’s tremendously sad that the way you remembered it is not the way it’s going to be, the future is bright for this forest. This is what nature wants — and needs — to happen.\u003c/p>\n\u003cp>“We have to surrender to the fact that we’re on nature’s timeline, and take heart in the resilience and the greenery that you’re going to see when you’re here.”\u003c/p>\n\u003ch2>Tribal partnership\u003c/h2>\n\u003cp>Big Basin wants to be, as Spohrer puts it, “a model in the future of how you can manage old-growth redwood in the face of a changing climate.” But officials want to rebuild the park in other ways — and they make frequent reference to the deep collaboration between California State Parks and Big Basin’s tribal partners.\u003c/p>\n\u003cp>The CZU fire, and the reimagining of Big Basin it forced, has been “an opportunity to get back to the table, to think about the entirety of a park plan and have our tribal partners with us during that time,” says Spohrer, with “a real focus on active stewardship.”\u003c/p>\n\u003cfigure id=\"attachment_11919853\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919853 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A photograph of fire-scarred redwoods at Big Basin soaring into a blue sky, shot from below at a steep angle. There is bright green foliage growing on the branchless black trunks.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">New growth can be seen through a burned redwood tree at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Those tribal partners include the Amah Mutsun Tribal Band, a group whose members are the descendants of the Indigenous peoples whose villages and territories fell “under \u003ca href=\"https://amahmutsun.org/history\">the sphere of influence of Missions San Juan Bautista (Mutsun) and Santa Cruz (Awaswas)\u003c/a> during the late 18th, 19th and early 20th centuries,” according to the tribe’s website.\u003c/p>\n\u003cp>The Amah Mutsun’s traditional territory encompasses some or all of what are called San Benito, Monterey, Santa Cruz, Santa Clara and San Mateo counties today. And Big Basin itself is in the traditional tribal territory of the Awaswas people, explains Valentin Lopez, Chairman of the Amah Mutsun Tribal Band.\u003c/p>\n\u003cp>There are no living survivors of the Awaswas people. It’s for that reason, says Lopez, that the Amah Mutsun “feel that it’s very important that we ensure that their lands are spoken for. That the Awaswas ancestors are remembered and never forgotten. And that’s why we work here.”\u003c/p>\n\u003cp>In 2013, \u003ca href=\"https://www.amahmutsunlandtrust.org/our-vision\">the Amah Mutsun formally established their Land Trust\u003c/a>, a vehicle by which the tribal band pursues the conservation and restoration of Indigenous resources — both natural and cultural — within these traditional territories, to steward these lands and restore historic ecological practices. (The Amah Mutsun Land Trust was also supported and sponsored in its genesis by the Sempervirens Fund.)\u003c/p>\n\u003cp>It’s this same ethos that Lopez and the Amah Mutsun want to bring to Big Basin, says Lopez: “to bring back the traditional ways of stewarding and managing these lands.”\u003c/p>\n\u003cp>Concrete ecological asks made by the Amah Mutsun include the management of tree volume.\u003c/p>\n\u003cp>Maximizing tree growth on land like this “does not make a healthy forest,” says Lopez, who is advocating to reduce the number of trees to increase sunlight on the forest floor: “That right there is really important to take care of the insects, the birds, the four-legged who depend on that landscape there for their foods, and their materials — for their survival.”\u003c/p>\n\u003cp>Related is the Amah Mutsun’s request to increase the amount of open meadow within the park, of the kind historically stewarded by Indigenous people there. Such open meadowland was “really important to ensure the biodiversity within the forest,” says Lopez.\u003c/p>\n\u003cp>Already, Big Basin’s natural recovery after the CZU fire provides a glimpse of that sort of change: wildflowers in bloom, like violets, recently carpeted areas of the forest floor. These are “things that you wouldn’t necessarily have seen as much under the full canopy cover prior to the fire,” Spohrer says.\u003c/p>\n\u003ch2>Rebuilding for wildfire\u003c/h2>\n\u003cp>Big Basin lost numerous historic visitor buildings in the fire, many of which had been established deep within the forest, like the camp store and the nature museum. Now, a lesser-known area of Big Basin called Saddle Mountain — a place Spohrer calls “something that you kind of drove by on your way down into the headquarters” previously — will soon become the home of a new welcome base, with visitor services, parking and a shuttle to take people into the park.\u003c/p>\n\u003cfigure id=\"attachment_11919851\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919851 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A grey-colored stone fireplace and chimney stand in the middle of a redwood grove, with chainlink fencing around it and bright green foliage growing below\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A stone fireplace and chimney remain from the Old Lodge at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Relocating that infrastructure to this new space isn’t just about making the most of a spot that was less harmed by the CZU fire. It’s about moving away from a parks model that places buildings in ancient old-growth redwoods.\u003c/p>\n\u003cp>There are several reasons for this shift at Big Basin. For visitors, the park’s decision not to rebuild the structures that burned among the redwoods in 2020 will “allow the ancient forests to be a place where people can have a really natural experience in that forest,” says Spohrer. Officials also don’t want to “reestablish structures in a place where it’s nearly impossible to defend them,” says Spohrer. “That is not something we want to repeat.”\u003c/p>\n\u003cp>Another reason for moving away from pairing old-growth trees with buildings is still visibly scorched onto the forest floor at Big Basin where those visitor structures once stood — namely, the ferocity with which human-made structures can burn. Not only is it “nearly impossible to protect structures in an environment like this,” says Spohrer, but several of the old-growth redwoods that stretched above those historic buildings were affected greatly by the intensity of the structure fires below them.\u003c/p>\n\u003cp>Amid the optimism of planning for Big Basin’s future is the ever-present need to safeguard against the next big fire. Prescribed burning is a large part of that conversation.\u003c/p>\n\u003cfigure id=\"attachment_11919855\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919855 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"Fire-scarred redwoods at Big Basin, with bright green foliage growing on the branchless black trunks. One trunk in the foreground has no foliage, and is leaning at an angle. Bright green grass grows below.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">New growth emerges at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“For a healthy forest for future generations, we have to really consider the idea of expanding prescribed fire,” says Spohrer. “This park has had a long history of prescribed fire to protect and enhance old growth, but we have to upscale that and we have to think bigger.”\u003c/p>\n\u003cp>Before colonization, \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\">prescribed fire was a key part of Indigenous stewardship\u003c/a> of California’s lands. Tribes held annual controlled burns to clear out underbrush and to encourage the new growth of plants in a managed way. When those Indigenous communities were forcibly removed from their lands by colonizers, who also banned religious ceremonies, this cultural burning was severely throttled. Both California and federal authorities instead pursued a policy of swiftly extinguishing wildfires — \u003ca href=\"https://www.kqed.org/news/11835084/to-manage-wildfire-california-looks-to-what-tribes-have-known-all-along\">an approach that is only just beginning to be reversed\u003c/a>.\u003c/p>\n\u003cp>Most recently, a history of prescribed fire around Yosemite National Park’s iconic Mariposa Grove — a group of giant, ancient sequoias in the park — \u003ca href=\"https://www.kqed.org/science/1979849/decades-of-good-fires-save-yosemites-iconic-grove-of-ancient-sequoia-trees\">has been hailed as an instrumental force in defending those trees against the Washburn Fire\u003c/a>. Prescribed burns reduced forest fuels in the area, and permitted the fire to move through the grove without inflicting damage on the sequoias themselves.\u003c/p>\n\u003cp>This need for “good fire” has affected every aspect of the Big Basin redesign, Spohrer says: “By being selective and thoughtful about where we place infrastructure, whether it’s buildings or it’s trails or anything that’s the built environment, we can set ourselves up for the ability to do successful prescribed burning in this area.”\u003c/p>\n\u003ch2>‘Restoring the sacredness to the ground’\u003c/h2>\n\u003cp>“I think when you come into this park now as it is even today [post-fire], you can start to experience what this forest felt like prior to when it started being more developed,” says Spohrer, who calls this “a significant change” that’s “been influenced by our tribal partners.”\u003c/p>\n\u003cp>But this kind of physical evolution isn’t just about changing the way Big Basin looks and feels for the general public visitor base. For Lopez, it’s also about being clear on the kind of unique, special access and presence that the Amah Mutsun want, and need.\u003c/p>\n\u003cp>For Lopez, meaningful access to Big Basin for the region’s Indigenous people is key — not temporary stints, or brief allowances in the forest, but the kind of physical and spiritual presence that deepens connection to the land. And the active stewardship that Big Basin officials speak about starts, “first and foremost,” he says, “with restoring the sacredness to the ground.”\u003c/p>\n\u003cp>One aspect of this access, Lopez says, is about enabling ceremony: designating a place to gather in the forest, a place to hold tribal meetings. There’s also discussion of what kind of physical buildings could be built at Big Basin for ceremonial purposes, such as a roundhouse that could be used “not just by the Amah Mutsun, but by multiple tribes,” says Lopez.\u003c/p>\n\u003cfigure id=\"attachment_11919857\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919857 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"Grey-colored steps with railings on either side, shot from below, with redwoods behind them.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Steps lead to what once was the Headquarters Administration Building at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>And just as with the Amah Mutsun’s Land Trust, research into the land and Indigenous practices once used there is a key concern for the tribal group when it comes to Big Basin — as is how such research requires physical access. The tribal band’s members want “to study how our ancestors stewarded and managed and lived in the forest,” explains Lopez. “What were their food sources? Where did they fish? What were their trade routes? What were the places of the rites of passage or coming-of-age ceremonies?”\u003c/p>\n\u003cp>Lopez is also keen to include concrete specifics in the conversations around Indigenous partnership in Big Basin’s future — the kinds of granular details that can often get left out of revisioning plans. He says the Amah Mutsun want to work with park officials to find a way for tribal members “that are stewarding Mother Earth and taking care of it in the traditional Indigenous ways” to be financially compensated for their work, rather than having to do it for free.\u003c/p>\n\u003cp>Lopez has spoken in previous years about how \u003ca href=\"https://www.santacruzsentinel.com/2012/12/21/healing-ceremonies-recall-california-mission-heritage/\">many of the Amah Mutsun Tribal Band can no longer afford to live in their ancestral territories\u003c/a>, instead having to relocate to areas like the Central Valley. Noting that several tribal members would be “traveling from great distances” to do work in Big Basin, Lopez says, “This should be compensated at a fair rate that is equivalent to others who steward the lands as well, for other organizations.”\u003c/p>\n\u003cp>When it comes to conversations between California park authorities and tribal representatives, “we’re not shy,” says Lopez. “And that’s based on the relationship and the trust that we have so far.”\u003c/p>\n\u003cfigure id=\"attachment_11919874\" class=\"wp-caption aligncenter\" style=\"max-width: 600px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919874 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/001_KQED_BigBasin_09102020-1.gif\" alt=\"An image of a fire-blackened redwood stump -- taken in 2020 after the fire, with brown scorched foliage all around -- dissolves into a more recent image of the same tree, still darkened with burns but surrounded by bright green foliage above and below.\" width=\"600\" height=\"400\">\u003cfigcaption class=\"wp-caption-text\">A before-and-after GIF showing the same redwood grove in Big Basin in September 2020, after the CZU Lightning Complex Fire, and in May 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>For the Amah Mutsun, meaningful access to Big Basin also means California State Parks acknowledging tribal members as being the ones with “decision-making authority on everything related to our culture,” says Lopez. Yes, the group could “ask to hold a ceremony” in Big Basin, he notes — and park officials could grant or deny that request. But this kind of formality around ceremonial gathering within the park — wherein the Amah Mutsun aren’t able to steer the process themselves, for what could potentially be multiday events — could then plunge tribal members into a world of event-planning bureaucracy, and a permit process that covers every aspect from crowd numbers and parking to trash cans and bathrooms, says Lopez.\u003c/p>\n\u003cp>“That’s not what we want. We want the tribal people to have those kinds of decision-making authorities,” he says. “And that’s the voice that we will be asking for.”\u003c/p>\n\u003ch2>Truth telling\u003c/h2>\n\u003cp>“Our creation stories of multiple tribes tell us a Creator gave us the responsibility to take care of Mother Earth and all living things,” says Lopez. “Because this responsibility was given to us by Creator, we are the only ones that have the moral authority — a moral obligation to take care of these lands. And so that’s what we want to do: We want to work with these lands to fulfill our obligation to the Awaswas, and to Creator.”[pullquote size=\"medium\" align=\"right\" citation=\"Valentin Lopez, chair, Amah Mutsun Tribal Band\"]‘If we’re ever going to have a healthy relationship with the state of California, a healthy relationship with land trusts, open space districts … parks, etc., they have to acknowledge and understand the history of our area — the true history, not the fabricated history.’[/pullquote]That moral obligation is one from which California’s Indigenous communities have been physically obstructed for several centuries. The Amah Mutsun’s work with Big Basin officials comes as many \u003ca href=\"https://www.kqed.org/education/535779/land-back-the-indigenous-fight-to-reclaim-stolen-lands\">Indigenous communities across the United States continue to advocate for the landback movement\u003c/a>, and for the return of lands to the Native stewardship they were forcibly wrested from. It’s a history and a context Lopez wants to make clear — because “within our territory, every inch of land was stolen from us — every inch of the counties that make up the greater Bay Area,” he says. “And all of California, for that matter.”\u003c/p>\n\u003cfigure id=\"attachment_11919848\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919848 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A green and black construction vehicle sits among a brown pile of lumber, against a backdrop of redwood trees.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Piles of lumber sit near burned redwood trees with new growth at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>While the tribal band has “a strong relationship with [California] State Parks” forged through steady progress and trust-building, Lopez says that “if we’re ever going to have a healthy relationship with the state of California, a healthy relationship with land trusts, open space districts, city/county parks, etc., they have to acknowledge and understand the history of our area — the true history, not the fabricated history, that’s told in schools and other institutions like state parks.”\u003c/p>\n\u003cp>Interpretation and documentation — that is, whose histories get told within a place like Big Basin, and whose voices are amplified — is a common theme from park authorities in discussions about the park’s future. “We’re trying to tell more inclusive stories,” says Spohrer, adding “there’s going to be … more focus on the history of stewardship here from Native people.”\u003c/p>\n\u003cp>“One of the things that we’ve really encouraged — and that I’m really pleased to see Parks embrace — is the idea that the interpretive elements here at Big Basin should touch upon every group of humanity that has touched this landscape,” says Barth, the Sempervirens Fund CEO. “And it’s a far more diverse story and diverse group of people than has traditionally been represented here.”\u003c/p>\n\u003cp>For Lopez, these corrective measures can’t come soon enough. Of California State Parks interpretation in general, “you read the history that’s on those boards or their interpretive signs and stuff like that — you know, the older ones, they don’t say a darn thing about Indigenous people,” he says.\u003c/p>\n\u003cp>“It’s kind of like the land was cleared and they just came in and claimed it, you know? And this was one of the most populated areas in North America.”\u003c/p>\n\u003cp>For Lopez and the Amah Mutsun, the deep wounds of California’s history of genocide and cultural erasure targeted at the state’s Native American communities make the need to return Big Basin in some way to Indigenous stewardship all the more urgent — for restitution, and for healing.\u003c/p>\n\u003cp>“There was a lot of brutality, an incredible amount of brutality. And that has to be acknowledged. And perpetrators such as the state of California, they have to acknowledge their responsibility for that violence,” says Lopez.\u003c/p>\n\u003cp>“They have to understand that for them to heal as a perpetrator, they need to respect the Indigenous people and they need to work with us to help us restore our culture. To restore our spirituality. To restore our environments. To restore our Indigenous knowledge. And to restore our identities and humanity.”\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>“We understand that it’s very difficult for non-Indigenous people to understand what we’re asking for, or what we need,” stresses Lopez. “Or to understand how to have a relationship with the tribe … But we appreciate them taking the time to try and understand — to listen, to learn. But for us to keep the conversations going, what we’re looking for is a healthy relationship.\u003c/p>\n\u003cp>“We cannot have a healthy relationship if they think that this land is theirs because they bought it.”\u003c/p>\n\u003ch2>Looking to the future\u003c/h2>\n\u003cp>The fact that two years on, the majority of the park will still remain inaccessible to the public upon reopening is a testament to the devastating nature of the CZU Lightning Complex Fire and the enormity of the task facing park authorities to make this land safe for the public again.\u003c/p>\n\u003cp>Spohrer says that, in the name of reopening Big Basin, park authorities continue to “focus on elements that we can do more quickly, along with opening up the trails.” For example, restoring the backcountry trails in the wilderness of Big Basin will be a far longer process, he warns.\u003c/p>\n\u003cp>“It’s been a long haul,” says Spohrer, “a tough climb out from a devastating fire.”\u003c/p>\n\u003cp>Another much-loved element of Big Basin lost to the 2020 fire were the four campgrounds. Spohrer says that officials’ “overarching principle” is to “try and retain the amount of camping recreation that we had in the park prior to the fire.” But he notes that of all the elements of Big Basin’s return, camping is one of the ones that will take the longest because of the sheer amount of infrastructure camping facilities demand — and that it’ll be several years until campers can return to the park.\u003c/p>\n\u003cp>For Big Basin staff, talk of rebuilding the campgrounds comes with particularly raw memories of the campground evacuation that took place when the flames of the CZU fire began to become visible on the horizon: “a flaming front,” as Spohrer puts it, that “moved extremely rapidly” toward the campers gathered below. That night in August 2020, the campgrounds were full with summer vacationers, who were all successfully evacuated from the park.\u003c/p>\n\u003cfigure id=\"attachment_11919845\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919845 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A person wearing a California State Parks uniform and a yellow wide-brimmed hat turns away from the camera to point at the redwoods behind them.\" width=\"1920\" height=\"1278\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut-1020x679.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut-1536x1022.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Chris Spohrer, state parks superintendent in the Santa Cruz area, stands in front of burned redwood trees at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“It was remarkable how quickly our staff was able to respond and to successfully get everybody out without loss of life,” says Spohrer. But those same staff who scrambled to evacuate campers lived close by, in park housing that had stood in Big Basin since the 1950s, and they had no time to go back and save their own possessions. Six of the seven homes burned to the ground, and “they and their families pretty much lost everything,” Spohrer says.\u003c/p>\n\u003cp>“Everybody in this region that was affected by the fire has been in a recovery mode,” he says. “It takes its toll for sure.”\u003c/p>\n\u003cp>In many ways, it’s possible to see Big Basin as the inaugural test case for how a beloved California land rebirths itself after fire. What choices will that land’s most recent stewards make — and whose voices and needs are brought to the table, perhaps for the first time? What could it look like to work with fire, not against it, and remake a place not for newness, but in the spirit of intentional return to older ways?\u003c/p>\n\u003cfigure id=\"attachment_11919856\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919856 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A blackened fallen redwood tree trunk lies in a bright green meadow. Yellow wildflowers are in the foreground.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Tall grass and wildflowers grow in a meadow at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We feel confident that we can find ways to reach agreements to allow Indigenous people to once again come back to these lands, and to take care of them in the traditional ways, and to restore sacredness to these grounds,” says Lopez. “And to have a voice in how Big Basin — and those lands of Big Basin — are managed and stewarded.”\u003c/p>\n\u003cp>“And it’s going to take time,” he says.\u003c/p>\n\u003cp>As California wildfires get bigger and hotter, and more national and state parks potentially lie in fire’s path, these are choices those places might have to make soon, too.\u003c/p>\n\u003cp>As Spohrer acknowledges, at Big Basin “we are — either fortunately, or unfortunately — getting to be the first to do that.”\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"excerpt": "Big Basin Redwoods State Park finally gets a limited reopening this week, nearly two years after a devastating wildfire. Appeals for renewed forms of Indigenous stewardship are part of its rebirth.",
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"title": "As Big Basin Finally Reopens, Indigenous Stewardship Key Among Plans for Park's Rebirth | KQED",
"description": "Big Basin Redwoods State Park finally gets a limited reopening this week, nearly two years after a devastating wildfire. Appeals for renewed forms of Indigenous stewardship are part of its rebirth.",
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"headline": "As Big Basin Finally Reopens, Indigenous Stewardship Key Among Plans for Park's Rebirth",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003c/p>\u003cp>\u003cspan class=\"utils-parseShortcode-shortcodes-__dropcapShortcode__dropcap\">T\u003c/span>\u003c/p>\u003cp>he ancient trees of Big Basin Redwoods State Park, deep in the Santa Cruz mountains, are some of the tallest living things on the planet. A quarter of a million visitors from around the world usually visit this place every year — that was, until August 2020, when \u003ca href=\"https://www.kqed.org/news/11837196/after-fire-a-charred-big-basin-looks-to-the-future-and-new-life\">the massive CZU Lightning Complex wildfire ripped through the forest\u003c/a>, scorching 97% of the park’s 22,500 acres and forcing its closure to the public.\u003c/p>\n\u003cp>In the nearly two years since, Big Basin has been the site of a mammoth cleanup and recovery operation. And now, \u003ca href=\"https://www.parks.ca.gov/NewsRelease/1104\">a limited reopening of the park will finally take place this week\u003c/a> — starting Friday, July 22, the public can once more walk under some of these towering old-growth redwoods.\u003c/p>\n\u003cp>But safely reopening even a small section of the park is no mean feat, even after 23 months of intense recovery work and preparation. And those tasked with reopening Big Basin’s gates must navigate often-complex, intertwining needs, from Indigenous tribal partners working to regain meaningful access to ancestral lands, to park visitors eager to hike and bike under the big trees again.\u003c/p>\n\u003cp>And against a backdrop of California’s new wildfire reality, the park’s reopening provides a look at how, after such destruction, a place like Big Basin could seize the chance for a truly different kind of rebirth.\u003c/p>\n\u003cfigure id=\"attachment_11919876\" class=\"wp-caption aligncenter\" style=\"max-width: 600px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919876 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/001_KQED_BigBasin_09102020-SMALLER.gif\" alt=\"The image dissolves from a road surrounded by blackened and brown trees, with two park officials walking down it away from the camera, into an image showing that same round surrounded by green banks and those same trees, still blackened by fire by sprouting countless bright green shoots.\" width=\"600\" height=\"399\">\u003cfigcaption class=\"wp-caption-text\">A before-and-after GIF showing the same road in Big Basin in September 2020, after the CZU Lightning Complex Fire, and in May 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>A reopened park\u003c/h2>\n\u003cp>Ahead of the July 22 limited reopening, the resolute, repeated message from park officials is that visiting Big Basin will be different than before.\u003c/p>\n\u003cp>One of the biggest changes to the visitor experience is the introduction of a day-use reservation system for parking. There’ll be no parking available within Big Basin without a reservation, and no possibility of overnight stays.\u003c/p>\n\u003cp>Forty-five spaces per day, for $8 each, will become available up to 60 days in advance, with a limited number of additional reservations released three days before. No day-of, drive-up entry will be available, and parks officials warn reservations will almost certainly fill up several weeks in advance. (\u003ca href=\"https://thatsmypark.org/parks-and-beaches/big-basin-redwoods-state-park/\">Make a day-use reservation for Big Basin\u003c/a>, and \u003ca href=\"https://calendar.google.com/calendar/u/0/embed?src=reservebigbasin@thatsmypark.org&ctz=America/Los_Angeles\">see the schedule of available parking spots at Big Basin\u003c/a>.)\u003c/p>\n\u003cfigure id=\"attachment_11919850\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919850 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A photograph of fire-scarred redwoods at Big Basin soaring into a blue sky, shot from below at a steep angle. There is bright green foliage growing on the branchless black trunks.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56348_033_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">New growth emerges at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The way to visit Big Basin from July 22 onward without a parking reservation will be on foot or by bicycle, accessible via drop-off or by taking \u003ca href=\"https://www.scmtd.com/en/routes/20202/35\">Santa Cruz Metro Bus Route 35, which will run four trips serving Big Basin on weekends only\u003c/a>.\u003c/p>\n\u003cp>Another major change is the amount of the park that’ll be accessible to visitors. The majority of this vast space will remain closed to the public, owing to the innumerable hazards that fire-damaged trees and infrastructure still pose throughout the park. This means visitors will only be able to explore a small amount of Big Basin, including the Redwood Loop trail and access to about 18 miles of fire roads near the historic park core. Bikes will be allowed on some of these fire roads.\u003c/p>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\n\u003cp>The reopening of Big Basin also brings the reopening of Highway 236, which runs through the park. Even without a day-use reservation, motorists may once again use the highway to travel through the park. Although you won’t be able to stop or park anywhere along the way, it’s a way to get a glimpse of Big Basin and see the forest’s recovery.\u003c/p>\n\u003ch2>A survival story\u003c/h2>\n\u003cp>Photographs from the days after the CZU fire show \u003ca href=\"https://www.kqed.org/news/11837196/after-fire-a-charred-big-basin-looks-to-the-future-and-new-life\">a scorched, smoky landscape that’s almost alien-looking\u003c/a>. Today, Big Basin once again looks very different.\u003c/p>\n\u003cp>Driving into the park for the first time since the fire, it’s impossible not to be struck by the charring on the trunks of these redwoods. But all around, sprouting from the jet-black trunks and branches is bright green regrowth — so vivid against the black of the burns that it looks like the work of a camera filter.\u003c/p>\n\u003cp>“Most of the redwoods have survived,” says California State Parks Santa Cruz District Superintendent Chris Spohrer, adding that this regeneration is “a remarkable thing that redwoods can do.”\u003c/p>\n\u003cfigure id=\"attachment_11919846\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919846 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"Chris Spohrer, an older man who presents as white, stands in front of fire-blackened redwoods that have much green foliage growing off them. He is wearing a California State Parks uniform of a green jacket with California state seal on the arm, and a wide-brimmed yellow hat.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56329_015_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Chris Spohrer, state parks superintendent in the Santa Cruz area, stands in front of burned redwood trees at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The few redwoods that did fall during the fire — or were so damaged and hazardous that they had to be removed afterward — are almost all being repurposed as lumber products throughout Big Basin: as decking on which visitors can walk, and as split-rail fencing.\u003c/p>\n\u003cp>The trees that didn’t survive the CZU fire were mainly Douglas firs, which lack the resilience to fire that redwoods have. But amid the dead firs, there’s regrowth all around in Big Basin. In the understory, the above-ground trunks of trees such as live oaks and madrones may be visibly dead, but their bases are sprouting and regenerating from their roots.\u003c/p>\n\u003cp>As a fire-follower shrub, ceanothus (also called California lilac) has come back “in abundance” across the forest floor — something Spohrer calls “part of the succession of the forest.”\u003c/p>\n\u003cp>The ongoing recovery and reopening of Big Basin is supported by a massive fundraising drive by the \u003ca href=\"https://sempervirens.org/\">Sempervirens Fund\u003c/a> — California’s oldest land trust, established in 1900.\u003c/p>\n\u003cp>Founded by a handful of redwoods enthusiasts in the Santa Cruz mountains, the Sempervirens Fund was responsible for lobbying for the creation of Big Basin itself in 1902, making it California’s very first state park.\u003c/p>\n\u003cfigure id=\"attachment_11919849\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919849 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A bright yellow digger performs cleanup in Big Basin in the middle of a redwood grove, where blackened tree trunks have bright green foliage growing off them.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56344_030_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A construction crew works near the former headquarters at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Sara Barth, Sempervirens’ executive director, knows that for those people who loved visiting Big Basin, that first trip back might be emotional — and also jarring to see how the place they remembered has changed.\u003c/p>\n\u003cp>“They’re going to see these charred trunks,” says Barth, but “please remember that most of those trees are very much alive, and this is part of a natural process.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>“It’s really hard to kill a redwood — really hard. And that’s a great thing. It’s why they live thousands and thousands of years.\u003c/p>\n\u003cp>“These forests are meant to burn. And in some ways the fire has been, for much of the forest, a very good thing. And so while it’s tremendously sad that the way you remembered it is not the way it’s going to be, the future is bright for this forest. This is what nature wants — and needs — to happen.\u003c/p>\n\u003cp>“We have to surrender to the fact that we’re on nature’s timeline, and take heart in the resilience and the greenery that you’re going to see when you’re here.”\u003c/p>\n\u003ch2>Tribal partnership\u003c/h2>\n\u003cp>Big Basin wants to be, as Spohrer puts it, “a model in the future of how you can manage old-growth redwood in the face of a changing climate.” But officials want to rebuild the park in other ways — and they make frequent reference to the deep collaboration between California State Parks and Big Basin’s tribal partners.\u003c/p>\n\u003cp>The CZU fire, and the reimagining of Big Basin it forced, has been “an opportunity to get back to the table, to think about the entirety of a park plan and have our tribal partners with us during that time,” says Spohrer, with “a real focus on active stewardship.”\u003c/p>\n\u003cfigure id=\"attachment_11919853\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919853 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A photograph of fire-scarred redwoods at Big Basin soaring into a blue sky, shot from below at a steep angle. There is bright green foliage growing on the branchless black trunks.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56353_039_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">New growth can be seen through a burned redwood tree at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Those tribal partners include the Amah Mutsun Tribal Band, a group whose members are the descendants of the Indigenous peoples whose villages and territories fell “under \u003ca href=\"https://amahmutsun.org/history\">the sphere of influence of Missions San Juan Bautista (Mutsun) and Santa Cruz (Awaswas)\u003c/a> during the late 18th, 19th and early 20th centuries,” according to the tribe’s website.\u003c/p>\n\u003cp>The Amah Mutsun’s traditional territory encompasses some or all of what are called San Benito, Monterey, Santa Cruz, Santa Clara and San Mateo counties today. And Big Basin itself is in the traditional tribal territory of the Awaswas people, explains Valentin Lopez, Chairman of the Amah Mutsun Tribal Band.\u003c/p>\n\u003cp>There are no living survivors of the Awaswas people. It’s for that reason, says Lopez, that the Amah Mutsun “feel that it’s very important that we ensure that their lands are spoken for. That the Awaswas ancestors are remembered and never forgotten. And that’s why we work here.”\u003c/p>\n\u003cp>In 2013, \u003ca href=\"https://www.amahmutsunlandtrust.org/our-vision\">the Amah Mutsun formally established their Land Trust\u003c/a>, a vehicle by which the tribal band pursues the conservation and restoration of Indigenous resources — both natural and cultural — within these traditional territories, to steward these lands and restore historic ecological practices. (The Amah Mutsun Land Trust was also supported and sponsored in its genesis by the Sempervirens Fund.)\u003c/p>\n\u003cp>It’s this same ethos that Lopez and the Amah Mutsun want to bring to Big Basin, says Lopez: “to bring back the traditional ways of stewarding and managing these lands.”\u003c/p>\n\u003cp>Concrete ecological asks made by the Amah Mutsun include the management of tree volume.\u003c/p>\n\u003cp>Maximizing tree growth on land like this “does not make a healthy forest,” says Lopez, who is advocating to reduce the number of trees to increase sunlight on the forest floor: “That right there is really important to take care of the insects, the birds, the four-legged who depend on that landscape there for their foods, and their materials — for their survival.”\u003c/p>\n\u003cp>Related is the Amah Mutsun’s request to increase the amount of open meadow within the park, of the kind historically stewarded by Indigenous people there. Such open meadowland was “really important to ensure the biodiversity within the forest,” says Lopez.\u003c/p>\n\u003cp>Already, Big Basin’s natural recovery after the CZU fire provides a glimpse of that sort of change: wildflowers in bloom, like violets, recently carpeted areas of the forest floor. These are “things that you wouldn’t necessarily have seen as much under the full canopy cover prior to the fire,” Spohrer says.\u003c/p>\n\u003ch2>Rebuilding for wildfire\u003c/h2>\n\u003cp>Big Basin lost numerous historic visitor buildings in the fire, many of which had been established deep within the forest, like the camp store and the nature museum. Now, a lesser-known area of Big Basin called Saddle Mountain — a place Spohrer calls “something that you kind of drove by on your way down into the headquarters” previously — will soon become the home of a new welcome base, with visitor services, parking and a shuttle to take people into the park.\u003c/p>\n\u003cfigure id=\"attachment_11919851\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919851 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A grey-colored stone fireplace and chimney stand in the middle of a redwood grove, with chainlink fencing around it and bright green foliage growing below\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56351_035_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A stone fireplace and chimney remain from the Old Lodge at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Relocating that infrastructure to this new space isn’t just about making the most of a spot that was less harmed by the CZU fire. It’s about moving away from a parks model that places buildings in ancient old-growth redwoods.\u003c/p>\n\u003cp>There are several reasons for this shift at Big Basin. For visitors, the park’s decision not to rebuild the structures that burned among the redwoods in 2020 will “allow the ancient forests to be a place where people can have a really natural experience in that forest,” says Spohrer. Officials also don’t want to “reestablish structures in a place where it’s nearly impossible to defend them,” says Spohrer. “That is not something we want to repeat.”\u003c/p>\n\u003cp>Another reason for moving away from pairing old-growth trees with buildings is still visibly scorched onto the forest floor at Big Basin where those visitor structures once stood — namely, the ferocity with which human-made structures can burn. Not only is it “nearly impossible to protect structures in an environment like this,” says Spohrer, but several of the old-growth redwoods that stretched above those historic buildings were affected greatly by the intensity of the structure fires below them.\u003c/p>\n\u003cp>Amid the optimism of planning for Big Basin’s future is the ever-present need to safeguard against the next big fire. Prescribed burning is a large part of that conversation.\u003c/p>\n\u003cfigure id=\"attachment_11919855\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919855 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"Fire-scarred redwoods at Big Basin, with bright green foliage growing on the branchless black trunks. One trunk in the foreground has no foliage, and is leaning at an angle. Bright green grass grows below.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56355_042_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">New growth emerges at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“For a healthy forest for future generations, we have to really consider the idea of expanding prescribed fire,” says Spohrer. “This park has had a long history of prescribed fire to protect and enhance old growth, but we have to upscale that and we have to think bigger.”\u003c/p>\n\u003cp>Before colonization, \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\">prescribed fire was a key part of Indigenous stewardship\u003c/a> of California’s lands. Tribes held annual controlled burns to clear out underbrush and to encourage the new growth of plants in a managed way. When those Indigenous communities were forcibly removed from their lands by colonizers, who also banned religious ceremonies, this cultural burning was severely throttled. Both California and federal authorities instead pursued a policy of swiftly extinguishing wildfires — \u003ca href=\"https://www.kqed.org/news/11835084/to-manage-wildfire-california-looks-to-what-tribes-have-known-all-along\">an approach that is only just beginning to be reversed\u003c/a>.\u003c/p>\n\u003cp>Most recently, a history of prescribed fire around Yosemite National Park’s iconic Mariposa Grove — a group of giant, ancient sequoias in the park — \u003ca href=\"https://www.kqed.org/science/1979849/decades-of-good-fires-save-yosemites-iconic-grove-of-ancient-sequoia-trees\">has been hailed as an instrumental force in defending those trees against the Washburn Fire\u003c/a>. Prescribed burns reduced forest fuels in the area, and permitted the fire to move through the grove without inflicting damage on the sequoias themselves.\u003c/p>\n\u003cp>This need for “good fire” has affected every aspect of the Big Basin redesign, Spohrer says: “By being selective and thoughtful about where we place infrastructure, whether it’s buildings or it’s trails or anything that’s the built environment, we can set ourselves up for the ability to do successful prescribed burning in this area.”\u003c/p>\n\u003ch2>‘Restoring the sacredness to the ground’\u003c/h2>\n\u003cp>“I think when you come into this park now as it is even today [post-fire], you can start to experience what this forest felt like prior to when it started being more developed,” says Spohrer, who calls this “a significant change” that’s “been influenced by our tribal partners.”\u003c/p>\n\u003cp>But this kind of physical evolution isn’t just about changing the way Big Basin looks and feels for the general public visitor base. For Lopez, it’s also about being clear on the kind of unique, special access and presence that the Amah Mutsun want, and need.\u003c/p>\n\u003cp>For Lopez, meaningful access to Big Basin for the region’s Indigenous people is key — not temporary stints, or brief allowances in the forest, but the kind of physical and spiritual presence that deepens connection to the land. And the active stewardship that Big Basin officials speak about starts, “first and foremost,” he says, “with restoring the sacredness to the ground.”\u003c/p>\n\u003cp>One aspect of this access, Lopez says, is about enabling ceremony: designating a place to gather in the forest, a place to hold tribal meetings. There’s also discussion of what kind of physical buildings could be built at Big Basin for ceremonial purposes, such as a roundhouse that could be used “not just by the Amah Mutsun, but by multiple tribes,” says Lopez.\u003c/p>\n\u003cfigure id=\"attachment_11919857\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919857 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"Grey-colored steps with railings on either side, shot from below, with redwoods behind them.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56383_060_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Steps lead to what once was the Headquarters Administration Building at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>And just as with the Amah Mutsun’s Land Trust, research into the land and Indigenous practices once used there is a key concern for the tribal group when it comes to Big Basin — as is how such research requires physical access. The tribal band’s members want “to study how our ancestors stewarded and managed and lived in the forest,” explains Lopez. “What were their food sources? Where did they fish? What were their trade routes? What were the places of the rites of passage or coming-of-age ceremonies?”\u003c/p>\n\u003cp>Lopez is also keen to include concrete specifics in the conversations around Indigenous partnership in Big Basin’s future — the kinds of granular details that can often get left out of revisioning plans. He says the Amah Mutsun want to work with park officials to find a way for tribal members “that are stewarding Mother Earth and taking care of it in the traditional Indigenous ways” to be financially compensated for their work, rather than having to do it for free.\u003c/p>\n\u003cp>Lopez has spoken in previous years about how \u003ca href=\"https://www.santacruzsentinel.com/2012/12/21/healing-ceremonies-recall-california-mission-heritage/\">many of the Amah Mutsun Tribal Band can no longer afford to live in their ancestral territories\u003c/a>, instead having to relocate to areas like the Central Valley. Noting that several tribal members would be “traveling from great distances” to do work in Big Basin, Lopez says, “This should be compensated at a fair rate that is equivalent to others who steward the lands as well, for other organizations.”\u003c/p>\n\u003cp>When it comes to conversations between California park authorities and tribal representatives, “we’re not shy,” says Lopez. “And that’s based on the relationship and the trust that we have so far.”\u003c/p>\n\u003cfigure id=\"attachment_11919874\" class=\"wp-caption aligncenter\" style=\"max-width: 600px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919874 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/001_KQED_BigBasin_09102020-1.gif\" alt=\"An image of a fire-blackened redwood stump -- taken in 2020 after the fire, with brown scorched foliage all around -- dissolves into a more recent image of the same tree, still darkened with burns but surrounded by bright green foliage above and below.\" width=\"600\" height=\"400\">\u003cfigcaption class=\"wp-caption-text\">A before-and-after GIF showing the same redwood grove in Big Basin in September 2020, after the CZU Lightning Complex Fire, and in May 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>For the Amah Mutsun, meaningful access to Big Basin also means California State Parks acknowledging tribal members as being the ones with “decision-making authority on everything related to our culture,” says Lopez. Yes, the group could “ask to hold a ceremony” in Big Basin, he notes — and park officials could grant or deny that request. But this kind of formality around ceremonial gathering within the park — wherein the Amah Mutsun aren’t able to steer the process themselves, for what could potentially be multiday events — could then plunge tribal members into a world of event-planning bureaucracy, and a permit process that covers every aspect from crowd numbers and parking to trash cans and bathrooms, says Lopez.\u003c/p>\n\u003cp>“That’s not what we want. We want the tribal people to have those kinds of decision-making authorities,” he says. “And that’s the voice that we will be asking for.”\u003c/p>\n\u003ch2>Truth telling\u003c/h2>\n\u003cp>“Our creation stories of multiple tribes tell us a Creator gave us the responsibility to take care of Mother Earth and all living things,” says Lopez. “Because this responsibility was given to us by Creator, we are the only ones that have the moral authority — a moral obligation to take care of these lands. And so that’s what we want to do: We want to work with these lands to fulfill our obligation to the Awaswas, and to Creator.”\u003c/p>\u003c/div>",
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"content": "‘If we’re ever going to have a healthy relationship with the state of California, a healthy relationship with land trusts, open space districts … parks, etc., they have to acknowledge and understand the history of our area — the true history, not the fabricated history.’",
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"content": "\u003cdiv class=\"post-body\">\u003cp>That moral obligation is one from which California’s Indigenous communities have been physically obstructed for several centuries. The Amah Mutsun’s work with Big Basin officials comes as many \u003ca href=\"https://www.kqed.org/education/535779/land-back-the-indigenous-fight-to-reclaim-stolen-lands\">Indigenous communities across the United States continue to advocate for the landback movement\u003c/a>, and for the return of lands to the Native stewardship they were forcibly wrested from. It’s a history and a context Lopez wants to make clear — because “within our territory, every inch of land was stolen from us — every inch of the counties that make up the greater Bay Area,” he says. “And all of California, for that matter.”\u003c/p>\n\u003cfigure id=\"attachment_11919848\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919848 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A green and black construction vehicle sits among a brown pile of lumber, against a backdrop of redwood trees.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56341_028_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Piles of lumber sit near burned redwood trees with new growth at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>While the tribal band has “a strong relationship with [California] State Parks” forged through steady progress and trust-building, Lopez says that “if we’re ever going to have a healthy relationship with the state of California, a healthy relationship with land trusts, open space districts, city/county parks, etc., they have to acknowledge and understand the history of our area — the true history, not the fabricated history, that’s told in schools and other institutions like state parks.”\u003c/p>\n\u003cp>Interpretation and documentation — that is, whose histories get told within a place like Big Basin, and whose voices are amplified — is a common theme from park authorities in discussions about the park’s future. “We’re trying to tell more inclusive stories,” says Spohrer, adding “there’s going to be … more focus on the history of stewardship here from Native people.”\u003c/p>\n\u003cp>“One of the things that we’ve really encouraged — and that I’m really pleased to see Parks embrace — is the idea that the interpretive elements here at Big Basin should touch upon every group of humanity that has touched this landscape,” says Barth, the Sempervirens Fund CEO. “And it’s a far more diverse story and diverse group of people than has traditionally been represented here.”\u003c/p>\n\u003cp>For Lopez, these corrective measures can’t come soon enough. Of California State Parks interpretation in general, “you read the history that’s on those boards or their interpretive signs and stuff like that — you know, the older ones, they don’t say a darn thing about Indigenous people,” he says.\u003c/p>\n\u003cp>“It’s kind of like the land was cleared and they just came in and claimed it, you know? And this was one of the most populated areas in North America.”\u003c/p>\n\u003cp>For Lopez and the Amah Mutsun, the deep wounds of California’s history of genocide and cultural erasure targeted at the state’s Native American communities make the need to return Big Basin in some way to Indigenous stewardship all the more urgent — for restitution, and for healing.\u003c/p>\n\u003cp>“There was a lot of brutality, an incredible amount of brutality. And that has to be acknowledged. And perpetrators such as the state of California, they have to acknowledge their responsibility for that violence,” says Lopez.\u003c/p>\n\u003cp>“They have to understand that for them to heal as a perpetrator, they need to respect the Indigenous people and they need to work with us to help us restore our culture. To restore our spirituality. To restore our environments. To restore our Indigenous knowledge. And to restore our identities and humanity.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>“We understand that it’s very difficult for non-Indigenous people to understand what we’re asking for, or what we need,” stresses Lopez. “Or to understand how to have a relationship with the tribe … But we appreciate them taking the time to try and understand — to listen, to learn. But for us to keep the conversations going, what we’re looking for is a healthy relationship.\u003c/p>\n\u003cp>“We cannot have a healthy relationship if they think that this land is theirs because they bought it.”\u003c/p>\n\u003ch2>Looking to the future\u003c/h2>\n\u003cp>The fact that two years on, the majority of the park will still remain inaccessible to the public upon reopening is a testament to the devastating nature of the CZU Lightning Complex Fire and the enormity of the task facing park authorities to make this land safe for the public again.\u003c/p>\n\u003cp>Spohrer says that, in the name of reopening Big Basin, park authorities continue to “focus on elements that we can do more quickly, along with opening up the trails.” For example, restoring the backcountry trails in the wilderness of Big Basin will be a far longer process, he warns.\u003c/p>\n\u003cp>“It’s been a long haul,” says Spohrer, “a tough climb out from a devastating fire.”\u003c/p>\n\u003cp>Another much-loved element of Big Basin lost to the 2020 fire were the four campgrounds. Spohrer says that officials’ “overarching principle” is to “try and retain the amount of camping recreation that we had in the park prior to the fire.” But he notes that of all the elements of Big Basin’s return, camping is one of the ones that will take the longest because of the sheer amount of infrastructure camping facilities demand — and that it’ll be several years until campers can return to the park.\u003c/p>\n\u003cp>For Big Basin staff, talk of rebuilding the campgrounds comes with particularly raw memories of the campground evacuation that took place when the flames of the CZU fire began to become visible on the horizon: “a flaming front,” as Spohrer puts it, that “moved extremely rapidly” toward the campers gathered below. That night in August 2020, the campgrounds were full with summer vacationers, who were all successfully evacuated from the park.\u003c/p>\n\u003cfigure id=\"attachment_11919845\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919845 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A person wearing a California State Parks uniform and a yellow wide-brimmed hat turns away from the camera to point at the redwoods behind them.\" width=\"1920\" height=\"1278\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut-1020x679.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56328_011_KQED_BigBasinRedwoods_05262022-qut-1536x1022.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Chris Spohrer, state parks superintendent in the Santa Cruz area, stands in front of burned redwood trees at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“It was remarkable how quickly our staff was able to respond and to successfully get everybody out without loss of life,” says Spohrer. But those same staff who scrambled to evacuate campers lived close by, in park housing that had stood in Big Basin since the 1950s, and they had no time to go back and save their own possessions. Six of the seven homes burned to the ground, and “they and their families pretty much lost everything,” Spohrer says.\u003c/p>\n\u003cp>“Everybody in this region that was affected by the fire has been in a recovery mode,” he says. “It takes its toll for sure.”\u003c/p>\n\u003cp>In many ways, it’s possible to see Big Basin as the inaugural test case for how a beloved California land rebirths itself after fire. What choices will that land’s most recent stewards make — and whose voices and needs are brought to the table, perhaps for the first time? What could it look like to work with fire, not against it, and remake a place not for newness, but in the spirit of intentional return to older ways?\u003c/p>\n\u003cfigure id=\"attachment_11919856\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11919856 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut.jpg\" alt=\"A blackened fallen redwood tree trunk lies in a bright green meadow. Yellow wildflowers are in the foreground.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/07/RS56366_053_KQED_BigBasinRedwoods_05262022-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Tall grass and wildflowers grow in a meadow at Big Basin Redwoods State Park on May 26, 2022. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We feel confident that we can find ways to reach agreements to allow Indigenous people to once again come back to these lands, and to take care of them in the traditional ways, and to restore sacredness to these grounds,” says Lopez. “And to have a voice in how Big Basin — and those lands of Big Basin — are managed and stewarded.”\u003c/p>\n\u003cp>“And it’s going to take time,” he says.\u003c/p>\n\u003cp>As California wildfires get bigger and hotter, and more national and state parks potentially lie in fire’s path, these are choices those places might have to make soon, too.\u003c/p>\n\u003cp>As Spohrer acknowledges, at Big Basin “we are — either fortunately, or unfortunately — getting to be the first to do that.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"slug": "meet-the-three-women-behind-an-indigenous-land-back-effort-to-reclaim-an-sf-peninsula-farm",
"title": "Meet Three of the Women Behind an Indigenous Land Back Effort to Reclaim an SF Peninsula Farm",
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"headTitle": "Meet Three of the Women Behind an Indigenous Land Back Effort to Reclaim an SF Peninsula Farm | KQED",
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"content": "\u003cp>\u003cem>The California Report Magazine’s Sasha Khokha and Izzy Bloom visited a 38-acre farm in San Gregorio, 40 miles west of San José, to follow a new project aimed at returning land to the Ramaytush, the Indigenous people of the San Francisco Peninsula. The project is spearheaded by \u003ca href=\"https://www.deepmedicinecircle.org/\">Deep Medicine Circle\u003c/a>, a nonprofit group led by women of color, whose goal, according to its founder Rupa Marya, is to “heal the wounds of colonialism through food, medicine, story, learning and restoration.”\u003c/em>\u003c/p>\n\u003cp>\u003cem>We spoke with three of the women leading this land back effort.\u003c/em>\u003c/p>\n\u003cfigure id=\"attachment_11911820\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11911820 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/IMG_6204-800x1067.jpg\" alt=\"A woman holding a flat stick standing in field, behind the skull of an elk.\" width=\"800\" height=\"1067\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-800x1067.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-1020x1360.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-160x213.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-1152x1536.jpg 1152w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-1536x2048.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-scaled.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Ramaytush elder Cata Gomes on the Te Kwe A’naa Warep farm in San Gregorio on Feb. 13, 2022. \u003ccite>(Sasha Khokha/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>Catalina Gomes: Ramaytush Indigenous elder\u003c/h3>\n\u003cp>When Catalina Gomes was growing up in San José, she knew very little about her Indigenous roots. Gomes said her mother and grandmother wanted to protect her from the “trauma that we’ve suffered in the last 400 years,” so they didn’t speak about their heritage. The only thing they told her when she was a child was that she was a 12th-generation Californian. But Gomes said she always had a strong intuition that this wasn’t the full story.\u003c/p>\n\u003cp>As a young adult, Gomes learned she was descended from the Salinan Tribe, from the Salinas Valley and the Santa Lucia coastal range. Then, four years ago, Gomes’s cousin unearthed records from the Spanish missions that revealed their family also has Ramaytush ancestry\u003cem>.\u003c/em> In those records, they discovered an ancestor named Muchia Te’. The Spanish recorded her baptismal date as Oct. 2, 1782, when she was about 50 years old.\u003c/p>\n\u003cp>Gomes said she feels lucky to know Muchia Te’s Indigenous name, because it was common for the Spanish to record only the baptismal names of Indigenous people. Gomes is now creating a land trust, called the “Muchia Te’ Indigenous Land Trust,” named after her ancestors. The 38 acres of farmland, which are currently being held by \u003ca href=\"http://openspacetrust.org\">Peninsula Open Space Trust\u003c/a>, will soon be returned to Gomes and the Ramaytush.\u003c/p>\n\u003cfigure id=\"attachment_11911825\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/DMC_doctors--scaled-e1650672672633.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11911825 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/DMC_doctors--scaled-e1650672672633.jpeg\" alt=\"People gather in a farm structure, next to boxes of potatoes.\" width=\"1920\" height=\"1276\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">UCSF pediatricians-in-training learn about Indigenous foods from farm director Jibril Kyser at the Ramaytush Te Kwe A’naa Warep farm, on Jan. 30, 2022. \u003ccite>(Courtesy of Rupa Marya)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>On May 1, Deep Medicine Circle will officially rename the farm Te Kwe A’naa Warep, which means “honoring Mother Earth” in the Ramaytush language.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>Plans for the farm include harvesting traditional indigenous herbs and medicines, setting up an herbal apothecary, and farming nutritious, organic food that will be available, for free, to communities in need.\u003c/p>\n\u003cp>\u003cstrong>What she hopes this project will achieve\u003c/strong>:\u003cstrong>\u003cbr>\n\u003c/strong>“We’re here to heal the land, and the land is here to heal us. So it’s a copacetic relationship that we have with the land and the creatures here, the creek, the plants. We’re all here working together, struggling to bring forward a better future than what we’ve been exposed to. … We’re hoping to grow this project and expand and get other land to hopefully get another property that we could open a health center and have an alternative approach to healing our bodies that have been so traumatized after the last 400 years.”\u003c/p>\n\u003cp>\u003cstrong>What brings her joy\u003c/strong>:\u003cbr>\n“It is bringing me great joy to have a positive goal to look forward to. … It’s been a complete change of my mindset to go from COVID being the focus, to focusing on this land, healing the land and having the land heal us.”\u003c/p>\n\u003cfigure id=\"attachment_11911821\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11911821 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/DMC_rupa-with-guitar-800x1071.jpeg\" alt=\"A woman with long hair in what looks like a wooden barn playing guitar.\" width=\"800\" height=\"1071\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-800x1071.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-1020x1365.jpeg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-160x214.jpeg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-1148x1536.jpeg 1148w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-1530x2048.jpeg 1530w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-1920x2570.jpeg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-scaled.jpeg 1913w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Musician, physician and farmer Rupa Marya sowing seeds and songs in the barn at Te Kwe A’naa Warep farm. \u003ccite>(Bija Milagro)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>Rupa Marya: executive instigator and founder of Deep Medicine Circle\u003c/h2>\n\u003cp>When Rupa Marya was 5 years old, she told her kindergarten teacher that she wanted to be “a ballerina and a surgeon.” Even then, she had a strong desire to heal. Art, she said, was a way for her to process and digest her experiences. Through art, everything made sense to her.\u003c/p>\n\u003cp>Marya’s career path didn’t veer too far from the one she imagined for herself as a child: She’s now an activist, physician and musician — the lead singer of \u003ca href=\"https://www.theaprilfishes.com/\">Rupa and the April Fishes\u003c/a>. The polyglot band performs original songs in French, Spanish, English and Hindi, ranging in genre from jazz to punk to reggae. Their music also highlights Indigenous rights and social justice issues, like police violence and racism in the medical system.\u003c/p>\n\u003cp>About 15 years ago, Marya, who also is an \u003ca href=\"https://profiles.ucsf.edu/rupa.marya\">associate professor of medicine\u003c/a> at UCSF, noticed many young people coming to see her with stomach problems, and she became fascinated with stool cultures. She made the connection between inflammation of the human gut and the way the soil and earth’s systems are “inflamed.” Marya sought to reject capitalist food systems by growing nutritious food to give away to oppressed groups, an effort that led her to create the nonprofit Deep Medicine Circle, which is managing the farm and oversees the Land Back Solidarity Project.\u003c/p>\n\u003cp>[aside label=\"related coverage\" tag=\"land-back\"]The group is focused on \u003ca href=\"https://www.deepmedicinecircle.org/restore\">growing organic, nutritious food\u003c/a> using a blend of agroecology and Indigenous traditional ecological knowledge. It’s also \u003ca href=\"https://www.deepmedicinecircle.org/nourish\">decommodifying food\u003c/a> by giving away what it grows to marginalized communities, partnering with organizations like the American Indian Cultural District and Tenderloin Neighborhood Development Corporation in San Francisco. The group also \u003ca href=\"https://www.deepmedicinecircle.org/heal\">invites health care workers\u003c/a> to visit the farm and heal from the trauma of the pandemic.\u003c/p>\n\u003cp>Marya also co-authored the book “\u003ca href=\"https://bookshop.org/books/inflamed-deep-medicine-and-the-anatomy-of-injustice/9780374602512\">Inflamed: Deep Medicine and the Anatomy of Injustice\u003c/a>” with economist Raj Patel, exploring how the earth’s gut — our soil — is causing diseases in the human gut and affecting community health.\u003c/p>\n\u003cp>\u003cstrong>What she hopes this project will achieve\u003c/strong>:\u003cbr>\n“I would like to turn around and look at these hills and see tule elk grazing. I would love to see beaver back on the land, and the creek full of salmon, and the creek healthy. I would love to know that that whole valley and watershed has eliminated all the synthetic pesticides and fertilizers that are harmful to the soil. I would love to see young people learning this work, and people from many different cultures coming together to learn about Ramaytush heritage and culture and land stewardship and this model of farming. I would love to see people coming there to participate in growing food for our communities.”\u003c/p>\n\u003cp>\u003cb>What brings her joy\u003c/b>:\u003cbr>\n“Knowing that I’m participating with my family in a great awakening and a great healing. My children aren’t waiting until they’re 20 to learn the truth about what happened to these lands, and they’re actively engaged in participating in that healing work. … Being together in this work in community is probably one of the best feelings I’ve had in a long time.”\u003c/p>\n\u003cfigure id=\"attachment_11911822\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/IMG_6196-scaled.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11911822 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/IMG_6196-scaled.jpg\" alt=\"A women with a cap standing outside next to a barn, and wearing a t-shirt that says 'Phenomenally Indigenous.'\" width=\"1920\" height=\"2560\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-scaled.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-800x1067.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-1020x1360.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-160x213.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-1152x1536.jpg 1152w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-1536x2048.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Sage La Pena, Deep Medicine Circle’s director of traditional ecological knowledge and an Indigenous plant medicine doctor, at the Te Kwe A’naa Warep farm on Feb. 13, 2022. \u003ccite>(Sasha Khokha/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>Sage La Pena: Nomtipom Wintu ethnobotanist and certified medicinal herbalist\u003c/h2>\n\u003cp>When she was a child, Sage La Pena began working with and learning from Mabel McKay, a \u003ca href=\"https://www.californiamuseum.org/inductee/mabel-mckay\">globally respected doctor and basket weaver \u003c/a>from the Pomo and Wintun tribes of Northern California. La Pena later discovered that what McKay had taught her also is considered “ethnobotany,” the study of traditional customs, and the medicinal, religious and other uses of plants, and went on to teach at the \u003ca href=\"https://cshs.com/\">California School of Herbal Studies\u003c/a>, founded by herbalist Rosemary Gladstar.\u003c/p>\n\u003cp>“They told me I was an herbalist, and I didn’t know what an herbalist was,” La Pena said. “I thought the knowledge that was given and passes through me now was the norm.”\u003c/p>\n\u003cp>La Pena now works with Deep Medicine Circle to preserve and pass on traditional ecological knowledge. She’s an expert in the medicinal uses of native plants, like elderberry and stinging nettle, which are grown and harvested on the farm.\u003c/p>\n\u003cp>\u003cb>What she hopes this project will achieve\u003c/b>:\u003cb>\u003cbr>\n\u003c/b>“I feel a very close affinity to the plant life and the people, in turn. … We want beaver here and elk to participate in these landscapes. That is their birthright. And they’ve been kept from these places. So if there’s something that as a two-legged I can do to help that process, that is as it should be with balance, then that’s why I’m here. To do that.”\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n\u003cp>\u003cb>What brings her joy\u003c/b>:\u003cb>\u003cbr>\n\u003c/b>“My daughter Roxy, who’s my youngest birth child of five, and my grandchildren. I see within these generations, open minds that are often clouded in adults. … Just seeing how they’re so open and willing to learn. The vitality that they share with us, it’s very joyful.”\u003c/p>\n\n",
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"excerpt": "The 38-acre farm project in San Gregorio is aimed at returning land to the Ramaytush, the Indigenous people of the San Francisco Peninsula.",
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"title": "Meet Three of the Women Behind an Indigenous Land Back Effort to Reclaim an SF Peninsula Farm | KQED",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003cem>The California Report Magazine’s Sasha Khokha and Izzy Bloom visited a 38-acre farm in San Gregorio, 40 miles west of San José, to follow a new project aimed at returning land to the Ramaytush, the Indigenous people of the San Francisco Peninsula. The project is spearheaded by \u003ca href=\"https://www.deepmedicinecircle.org/\">Deep Medicine Circle\u003c/a>, a nonprofit group led by women of color, whose goal, according to its founder Rupa Marya, is to “heal the wounds of colonialism through food, medicine, story, learning and restoration.”\u003c/em>\u003c/p>\n\u003cp>\u003cem>We spoke with three of the women leading this land back effort.\u003c/em>\u003c/p>\n\u003cfigure id=\"attachment_11911820\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11911820 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/IMG_6204-800x1067.jpg\" alt=\"A woman holding a flat stick standing in field, behind the skull of an elk.\" width=\"800\" height=\"1067\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-800x1067.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-1020x1360.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-160x213.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-1152x1536.jpg 1152w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-1536x2048.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6204-scaled.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Ramaytush elder Cata Gomes on the Te Kwe A’naa Warep farm in San Gregorio on Feb. 13, 2022. \u003ccite>(Sasha Khokha/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>Catalina Gomes: Ramaytush Indigenous elder\u003c/h3>\n\u003cp>When Catalina Gomes was growing up in San José, she knew very little about her Indigenous roots. Gomes said her mother and grandmother wanted to protect her from the “trauma that we’ve suffered in the last 400 years,” so they didn’t speak about their heritage. The only thing they told her when she was a child was that she was a 12th-generation Californian. But Gomes said she always had a strong intuition that this wasn’t the full story.\u003c/p>\n\u003cp>As a young adult, Gomes learned she was descended from the Salinan Tribe, from the Salinas Valley and the Santa Lucia coastal range. Then, four years ago, Gomes’s cousin unearthed records from the Spanish missions that revealed their family also has Ramaytush ancestry\u003cem>.\u003c/em> In those records, they discovered an ancestor named Muchia Te’. The Spanish recorded her baptismal date as Oct. 2, 1782, when she was about 50 years old.\u003c/p>\n\u003cp>Gomes said she feels lucky to know Muchia Te’s Indigenous name, because it was common for the Spanish to record only the baptismal names of Indigenous people. Gomes is now creating a land trust, called the “Muchia Te’ Indigenous Land Trust,” named after her ancestors. The 38 acres of farmland, which are currently being held by \u003ca href=\"http://openspacetrust.org\">Peninsula Open Space Trust\u003c/a>, will soon be returned to Gomes and the Ramaytush.\u003c/p>\n\u003cfigure id=\"attachment_11911825\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/DMC_doctors--scaled-e1650672672633.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11911825 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/DMC_doctors--scaled-e1650672672633.jpeg\" alt=\"People gather in a farm structure, next to boxes of potatoes.\" width=\"1920\" height=\"1276\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">UCSF pediatricians-in-training learn about Indigenous foods from farm director Jibril Kyser at the Ramaytush Te Kwe A’naa Warep farm, on Jan. 30, 2022. \u003ccite>(Courtesy of Rupa Marya)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>On May 1, Deep Medicine Circle will officially rename the farm Te Kwe A’naa Warep, which means “honoring Mother Earth” in the Ramaytush language.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>Plans for the farm include harvesting traditional indigenous herbs and medicines, setting up an herbal apothecary, and farming nutritious, organic food that will be available, for free, to communities in need.\u003c/p>\n\u003cp>\u003cstrong>What she hopes this project will achieve\u003c/strong>:\u003cstrong>\u003cbr>\n\u003c/strong>“We’re here to heal the land, and the land is here to heal us. So it’s a copacetic relationship that we have with the land and the creatures here, the creek, the plants. We’re all here working together, struggling to bring forward a better future than what we’ve been exposed to. … We’re hoping to grow this project and expand and get other land to hopefully get another property that we could open a health center and have an alternative approach to healing our bodies that have been so traumatized after the last 400 years.”\u003c/p>\n\u003cp>\u003cstrong>What brings her joy\u003c/strong>:\u003cbr>\n“It is bringing me great joy to have a positive goal to look forward to. … It’s been a complete change of my mindset to go from COVID being the focus, to focusing on this land, healing the land and having the land heal us.”\u003c/p>\n\u003cfigure id=\"attachment_11911821\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11911821 size-medium\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/DMC_rupa-with-guitar-800x1071.jpeg\" alt=\"A woman with long hair in what looks like a wooden barn playing guitar.\" width=\"800\" height=\"1071\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-800x1071.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-1020x1365.jpeg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-160x214.jpeg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-1148x1536.jpeg 1148w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-1530x2048.jpeg 1530w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-1920x2570.jpeg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/DMC_rupa-with-guitar-scaled.jpeg 1913w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Musician, physician and farmer Rupa Marya sowing seeds and songs in the barn at Te Kwe A’naa Warep farm. \u003ccite>(Bija Milagro)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>Rupa Marya: executive instigator and founder of Deep Medicine Circle\u003c/h2>\n\u003cp>When Rupa Marya was 5 years old, she told her kindergarten teacher that she wanted to be “a ballerina and a surgeon.” Even then, she had a strong desire to heal. Art, she said, was a way for her to process and digest her experiences. Through art, everything made sense to her.\u003c/p>\n\u003cp>Marya’s career path didn’t veer too far from the one she imagined for herself as a child: She’s now an activist, physician and musician — the lead singer of \u003ca href=\"https://www.theaprilfishes.com/\">Rupa and the April Fishes\u003c/a>. The polyglot band performs original songs in French, Spanish, English and Hindi, ranging in genre from jazz to punk to reggae. Their music also highlights Indigenous rights and social justice issues, like police violence and racism in the medical system.\u003c/p>\n\u003cp>About 15 years ago, Marya, who also is an \u003ca href=\"https://profiles.ucsf.edu/rupa.marya\">associate professor of medicine\u003c/a> at UCSF, noticed many young people coming to see her with stomach problems, and she became fascinated with stool cultures. She made the connection between inflammation of the human gut and the way the soil and earth’s systems are “inflamed.” Marya sought to reject capitalist food systems by growing nutritious food to give away to oppressed groups, an effort that led her to create the nonprofit Deep Medicine Circle, which is managing the farm and oversees the Land Back Solidarity Project.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>The group is focused on \u003ca href=\"https://www.deepmedicinecircle.org/restore\">growing organic, nutritious food\u003c/a> using a blend of agroecology and Indigenous traditional ecological knowledge. It’s also \u003ca href=\"https://www.deepmedicinecircle.org/nourish\">decommodifying food\u003c/a> by giving away what it grows to marginalized communities, partnering with organizations like the American Indian Cultural District and Tenderloin Neighborhood Development Corporation in San Francisco. The group also \u003ca href=\"https://www.deepmedicinecircle.org/heal\">invites health care workers\u003c/a> to visit the farm and heal from the trauma of the pandemic.\u003c/p>\n\u003cp>Marya also co-authored the book “\u003ca href=\"https://bookshop.org/books/inflamed-deep-medicine-and-the-anatomy-of-injustice/9780374602512\">Inflamed: Deep Medicine and the Anatomy of Injustice\u003c/a>” with economist Raj Patel, exploring how the earth’s gut — our soil — is causing diseases in the human gut and affecting community health.\u003c/p>\n\u003cp>\u003cstrong>What she hopes this project will achieve\u003c/strong>:\u003cbr>\n“I would like to turn around and look at these hills and see tule elk grazing. I would love to see beaver back on the land, and the creek full of salmon, and the creek healthy. I would love to know that that whole valley and watershed has eliminated all the synthetic pesticides and fertilizers that are harmful to the soil. I would love to see young people learning this work, and people from many different cultures coming together to learn about Ramaytush heritage and culture and land stewardship and this model of farming. I would love to see people coming there to participate in growing food for our communities.”\u003c/p>\n\u003cp>\u003cb>What brings her joy\u003c/b>:\u003cbr>\n“Knowing that I’m participating with my family in a great awakening and a great healing. My children aren’t waiting until they’re 20 to learn the truth about what happened to these lands, and they’re actively engaged in participating in that healing work. … Being together in this work in community is probably one of the best feelings I’ve had in a long time.”\u003c/p>\n\u003cfigure id=\"attachment_11911822\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/IMG_6196-scaled.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11911822 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/04/IMG_6196-scaled.jpg\" alt=\"A women with a cap standing outside next to a barn, and wearing a t-shirt that says 'Phenomenally Indigenous.'\" width=\"1920\" height=\"2560\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-scaled.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-800x1067.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-1020x1360.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-160x213.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-1152x1536.jpg 1152w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/04/IMG_6196-1536x2048.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Sage La Pena, Deep Medicine Circle’s director of traditional ecological knowledge and an Indigenous plant medicine doctor, at the Te Kwe A’naa Warep farm on Feb. 13, 2022. \u003ccite>(Sasha Khokha/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>Sage La Pena: Nomtipom Wintu ethnobotanist and certified medicinal herbalist\u003c/h2>\n\u003cp>When she was a child, Sage La Pena began working with and learning from Mabel McKay, a \u003ca href=\"https://www.californiamuseum.org/inductee/mabel-mckay\">globally respected doctor and basket weaver \u003c/a>from the Pomo and Wintun tribes of Northern California. La Pena later discovered that what McKay had taught her also is considered “ethnobotany,” the study of traditional customs, and the medicinal, religious and other uses of plants, and went on to teach at the \u003ca href=\"https://cshs.com/\">California School of Herbal Studies\u003c/a>, founded by herbalist Rosemary Gladstar.\u003c/p>\n\u003cp>“They told me I was an herbalist, and I didn’t know what an herbalist was,” La Pena said. “I thought the knowledge that was given and passes through me now was the norm.”\u003c/p>\n\u003cp>La Pena now works with Deep Medicine Circle to preserve and pass on traditional ecological knowledge. She’s an expert in the medicinal uses of native plants, like elderberry and stinging nettle, which are grown and harvested on the farm.\u003c/p>\n\u003cp>\u003cb>What she hopes this project will achieve\u003c/b>:\u003cb>\u003cbr>\n\u003c/b>“I feel a very close affinity to the plant life and the people, in turn. … We want beaver here and elk to participate in these landscapes. That is their birthright. And they’ve been kept from these places. So if there’s something that as a two-legged I can do to help that process, that is as it should be with balance, then that’s why I’m here. To do that.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>\u003cb>What brings her joy\u003c/b>:\u003cb>\u003cbr>\n\u003c/b>“My daughter Roxy, who’s my youngest birth child of five, and my grandchildren. I see within these generations, open minds that are often clouded in adults. … Just seeing how they’re so open and willing to learn. The vitality that they share with us, it’s very joyful.”\u003c/p>\n\n\u003c/div>\u003c/p>",
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"title": "'You're Going to Know Who My Daughter Was': Families Demand Justice for Missing and Murdered Indigenous Women",
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"content": "\u003cp>When Tammy Carpenter talks about her daughter, her posture straightens and laugh lines earned in better years brighten her eyes. She mimics Angela’s playful, rapid-fire way of speaking, and recalls her joyful giggle and generous heart.\u003c/p>\n\u003cp>“She was so caring and giving,” Carpenter said. “Very helpful to the family.”\u003c/p>\n\u003cp>Carpenter raised Angela and her younger brother, Richie, on the Hoopa Valley Reservation in Humboldt County — surrounded by big rivers, forests and a loving network of aunties and cousins. Carpenter said that Angela was proud of her Hoopa culture and other Indigenous roots: part Mojave, through her maternal grandmother, and on her dad’s side, part Karuk and Yurok, neighboring tribes in California’s rural north.\u003c/p>\n\u003cp>But Angela would join a much darker lineage — one that stretches back to colonization: Indigenous women disappearing, never to be found, and others turning up dead. Most cases, going cold. In September of 2018, Angela was shot to death at age 26. Her case is open but remains unsolved.\u003c/p>\n\u003cp>“I miss talking with her early in the morning. I miss her hugs and her kisses,” said Carpenter, 53, her face mask emblazoned with “Justice for Angela” on one side and a red handprint on the other, a raw symbol associated with a growing international movement on behalf of Indigenous victims.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>Carpenter said her daughter’s death inducted her unwillingly into an “MMIW (Missing and Murdered Indigenous Women ) club” of family members who are grieving and demanding action.\u003c/p>\n\u003cp>“She’s no longer with us on this earth,” Carpenter said. “But I’m here, and I will always continue to be her voice to find out who murdered my only daughter.”\u003c/p>\n\u003cfigure id=\"attachment_11909395\" class=\"wp-caption alignright\" style=\"max-width: 432px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/NWCAtribalmap.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11909395\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/NWCAtribalmap.jpg\" alt=\"\" width=\"432\" height=\"574\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/NWCAtribalmap.jpg 432w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/NWCAtribalmap-160x213.jpg 160w\" sizes=\"(max-width: 432px) 100vw, 432px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">A map of reservations, rancherias and ancestral lands of the Indigenous tribes of northwest California. \u003ccite>( Bureau of Indian Affairs edition 2000, California Indian Trust Land)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>\u003cstrong>A legacy of violence\u003c/strong>\u003c/h2>\n\u003cp>Violence has haunted Indigenous communities since colonization and persists at alarming rates. A recent\u003ca href=\"https://www.ojp.gov/pdffiles1/nij/249822.pdf\"> U.S. Department of Justice study\u003c/a> found that more than 4 out of 5 Indigenous people have experienced some kind of violence in their lifetimes. As for Indigenous women, more than half have been sexually assaulted. And, on some reservations, they’re murdered at\u003ca href=\"https://www.ojp.gov/pdffiles1/nij/grants/223691.pdf\"> a rate 10 times higher than the national average\u003c/a>.\u003c/p>\n\u003cp>A precise tally of the missing or murdered remains far out of reach, however, due to a web of systemic failures, mostly by law enforcement. In 2016, for example, the FBI’s National Crime Information Center\u003ca href=\"https://www.uihi.org/wp-content/uploads/2018/11/Missing-and-Murdered-Indigenous-Women-and-Girls-Report.pdf\"> logged 5,712 reports\u003c/a> of missing American Indian and Alaska Native women and girls. But the U.S. Department of Justice’s \u003ca href=\"https://namus.nij.ojp.gov/\">federal missing persons database\u003c/a> showed just 116 cases.\u003c/p>\n\u003cp>That may be changing. In recent years, advocacy by families of the missing and murdered — and by Indigenous leaders — has prompted a flood of new initiatives. At the federal level alone, there’s\u003ca href=\"https://www.npr.org/sections/live-updates-protests-for-racial-justice/2020/09/28/917807372/savannas-act-addresses-alarming-numbers-of-missing-or-murdered-native-women\"> Savanna’s Act\u003c/a>, the\u003ca href=\"https://www.justice.gov/opa/pr/justice-and-interior-departments-take-next-steps-implementation-not-invisible-act\"> Not Invisible Act,\u003c/a> and\u003ca href=\"https://operationladyjustice.usdoj.gov/\"> Operation Lady Justice\u003c/a>. All call for better training around data collection and better coordination among federal, state and tribal law enforcement agencies.\u003c/p>\n\u003cp>States are stepping up, too. Assemblymember James Ramos, a Democrat from San Bernardino County, is the first Indigenous person ever elected to the California Legislature. His bill, which passed in 2020 and received funding last year, established the\u003ca href=\"https://oag.ca.gov/nativeamerican/ab3099\"> Tribal Assistance Program\u003c/a>, run out of the state Attorney General’s Office of Native American Affairs. It’s just now getting off the ground, and in part funds research that aims to identify why it’s so hard to solve these cases, on and off reservation lands.\u003c/p>\n\u003cp>At a recent legislative hearing on implementation of the law, Ramos detailed how that multiyear research effort will ultimately lead to more specific recommendations to state lawmakers “that will come back to this body, will come back to all of us to follow through.”\u003c/p>\n\u003cp>But, it turns out, much is already known about what’s broken — thanks to Indigenous-led research spearheaded by California’s Yurok Tribal Court and the nonprofit \u003ca href=\"https://www.sovereign-bodies.org/\">Sovereign Bodies Institute\u003c/a>, which focuses its research on gender and sexual violence against Indigenous people. That research has relied heavily on the experiences of survivors and family members — Tammy Carpenter included — based on the premise that it is Indigenous families who understand the roots of this crisis, and the pain it’s causing, better than anyone.\u003c/p>\n\u003cfigure id=\"attachment_11909380\" class=\"wp-caption aligncenter\" style=\"max-width: 2560px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyBulletinBoard-scaled.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11909380 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyBulletinBoard-scaled.jpeg\" alt=\"A woman with a facemask that says 'Justice for Anglea' points to a poster on a bulletin board listing a reward for an ongoing murder investigation.\" width=\"2560\" height=\"1919\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-scaled.jpeg 2560w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-800x600.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-1020x764.jpeg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-160x120.jpeg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-1536x1151.jpeg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-2048x1535.jpeg 2048w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-1920x1439.jpeg 1920w\" sizes=\"(max-width: 2560px) 100vw, 2560px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Tammy Carpenter points to a poster on a bulletin board on the Hoopa Valley reservation in September 2021, seeking information on her daughter’s murder. On the lower left is a flyer for another missing tribal member. \u003ccite>(Lee Romney/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>\u003cstrong>No kiss goodbye\u003c/strong>\u003c/h2>\n\u003cp>Angela Lynn McConnell had dreams of becoming a journalist and, one day, a nurse, so she could care for people the way that she did for her own grandmother, who suffered from kidney disease. She was creative and generous and, even when she was broke, gave her mother the best gifts.\u003c/p>\n\u003cp>“She loved to write poems — was always writing poems to me,” said Tammy Carpenter.\u003c/p>\n\u003cp>Almost all were poems of praise. On one of their last visits together, Angela handed her mom an ornate Mother’s Day card, a compliment streaming from each letter of Tammy’s name: Tasteful, Attractive, Majestic, Monumental and Youthful.\u003c/p>\n\u003cp>Just a few days later, she’d write the poem that would wind up on her gravestone.\u003c/p>\n\u003cblockquote>\u003cp>\u003cem>Music is my sweet life.\u003cbr>\nTogether as one against all others;\u003cbr>\nUntil the Lord calls me home,\u003cbr>\nMay I always be in His good graces;\u003cbr>\nSo, may it be the best year’s always,\u003cbr>\nThe never-ending Story of Ang … \u003c/em>\u003c/p>\u003c/blockquote>\n\u003cp>Angela would be called home at a tragically young age. She had been staying with her boyfriend, Michael Thomas Bingham Jr., in Redding. At least, that’s what her mother thought. But on Sept. 7, 2018, Angela and Bingham Jr. were found shot in the head\u003ca href=\"https://twitter.com/shastasheriff/status/1039668609566433280?lang=ca\"> on the outskirts of the town of Shasta Lake\u003c/a>. They had been camping on private land there, near his father’s house. His dad discovered the bodies, and his sister was the one who called Carpenter to let her know.\u003c/p>\n\u003cp>Carpenter said she couldn’t reach law enforcement, and couldn’t understand what her daughter would have been doing on that land. So, she and her family made the long drive east to the Shasta County Sheriff’s headquarters in Redding. When they got there, Carpenter said, a group of deputies was standing in the parking lot, but “none of the officers wanted to talk to me.”\u003c/p>\n\u003cp>She said she insisted the deputies call someone who could tell her something. A detective came outside and told Carpenter that Angela’s body was already at the coroner’s.[pullquote align=\"right\" size=\"medium\" citation=\"Tammy Carpenter, mother of Angela Lynn McConnell \"]‘She’s no longer with us on this earth. But I’m here, and I will always continue to be her voice to find out who murdered my only daughter.’[/pullquote]They’d identified her through her fingerprints. But because the gunshot to the head had badly disfigured Angela, Tammy was told she wasn’t permitted to see her daughter. That still haunts her. Just seeing Angela’s hands or feet, she said, would have given her a sense of certainty.\u003c/p>\n\u003cp>“We didn’t get to kiss her goodbye,” she said. “We didn’t get to hug her. Or hold her hand. We didn’t get to see anything, you know, so it’s difficult for all of us.”\u003c/p>\n\u003cp>But what really got Carpenter off on a bad footing with law enforcement wasn’t so much the lack of answers that night in the parking lot, but the nature of the detective’s questions. Carpenter said he started with, “ ‘Did you know your daughter was using drugs?”\u003c/p>\n\u003cp>She was stunned.\u003c/p>\n\u003cp>“No child is going to tell their parent, ‘Oh, yeah, by the way, I’m using drugs.’ No. And then he goes, ‘Did you know she was living like a transient over there, like a homeless person?’ I said, ‘No,’” said Carpenter.\u003c/p>\n\u003cp>Angela had stayed in Shasta County with Bingham Jr. on and off for a few years, Carpenter said — always, she thought, in a rented room or with her boyfriend’s relatives. The drug use, and the camp where the two were killed, may have been relevant to the investigation. But to a mother who just learned that she’d lost her only daughter, it sounded like victim blaming, like her whole family was being stereotyped.\u003c/p>\n\u003cp>“I said, ‘What are you trying to say? Look behind me. You see our cars that we came in? They’re all brand-new cars,’” Carpenter recalls. “‘And do you know where we were, do you know where all my sisters were?’ I said, ‘We were all at work. And we’re all educated. And by the time you get done, you’re gonna know who my daughter was.’”\u003c/p>\n\u003cfigure id=\"attachment_11909381\" class=\"wp-caption aligncenter\" style=\"max-width: 2183px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyHoopaTribalRadio.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11909381\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyHoopaTribalRadio.jpeg\" alt=\"A woman wearing a face mask with a red hand on it.\" width=\"2183\" height=\"1654\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio.jpeg 2183w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-800x606.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-1020x773.jpeg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-160x121.jpeg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-1536x1164.jpeg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-2048x1552.jpeg 2048w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-1920x1455.jpeg 1920w\" sizes=\"(max-width: 2183px) 100vw, 2183px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Tammy stands outside KIDE, the Hoopa tribal radio station where she works. Her daughter, Angela Lynn McConnell, was an aspiring journalist who worked there, too, before she was shot to death in September 2018. The red hand on Tammy’s face mask has come to symbolize the international movement on behalf of missing and murdered Indigenous women, or MMIW. \u003ccite>(Lee Romney/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>That first detective spent five months on the case before he transferred to a different unit. Then another came and went. By the first anniversary of Angela’s death, Carpenter said, she was on detective No. 3. He has remained on the case, and she said she used to check in with him often, passing on what she’d been hearing. “It’s like, ‘OK, yeah, we’ll look into that, we’ll look into that,” Carpenter said of the detectives’ responses. “They’re like, ‘Oh, OK, here’s another statistic, another dead Indian girl. We can’t find the killer.’”\u003c/p>\n\u003cp>Shasta County Sheriff’s Lt. Chris Edwards leads the major crimes unit, which handles homicides. He’s new to that role. He was actually one of those officers in the parking lot the night that Carpenter and her family came to Redding. He saw the detective come out and talk with her about her murdered daughter. In an interview, he said he regrets the pain it caused her.\u003c/p>\n\u003cp>“That’s never any detective’s intent to disrespect somebody’s loved ones, especially during a hard time like that,” he said. “It was probably a question that came out, maybe wrong.”\u003c/p>\n\u003cp>Edwards called it “unfortunate” that Carpenter interpreted it as disrespect and said, “I don’t want her to feel that way.”\u003c/p>\n\u003cp>As for having three different detectives on the case during the first year, he said it’s just something that happens as people get promoted and others cycle in, and that it should not affect the quality of the investigation.[aside postID=\"news_11888051\" hero=\"https://ww2.kqed.org/app/uploads/sites/10/2021/09/dv-camag5-1020x689.jpg\"]Carpenter said she is thirsty for answers to all kinds of questions: Did the detective follow up on the lead she gave him about someone on the Hoopa Valley reservation who might know something? Did anyone check Angela’s cellphone records? And how long had her daughter been lying there before she was found?\u003c/p>\n\u003cp>Since the case is open, Edwards declined in the interview to get into specifics. But in general, he said, law enforcement faces distinct challenges in California’s rural north. Shasta County covers nearly 4,000 square miles, and the department is chronically understaffed. That can make it harder to solve homicides — of Indigenous and non-Indigenous people alike, Edwards said. He also acknowledged that a lack of trust with potential sources can land an investigation in the cold.\u003c/p>\n\u003cp>“If somebody has information and they don’t want to talk to the police because of bad prior relationships, that’s hard,” he said. “We’re here trying to help. We’re trying to solve the case. If we don’t get that information because they just don’t trust us, ultimately the victim doesn’t get justice, because we don’t get that information which may break the case.”\u003c/p>\n\u003ch2>Unheard, ignored, neglected\u003c/h2>\n\u003cp>That issue of trust, or the lack of it, affects not just law enforcement sources, but relationships with victims’ families. According to a \u003ca href=\"https://www.sovereign-bodies.org/_files/ugd/6b33f7_c7031acf738f4f05a0bd46bf96486e58.pdf\">research report\u003c/a> released in mid-2020 by the \u003ca href=\"https://yuroktribalcourt.org/\">Yurok Tribal Court \u003c/a>and the \u003ca href=\"https://www.sovereign-bodies.org/\">Sovereign Bodies Institute\u003c/a>, “[E]ach of the families and survivors we spoke with communicated feelings of being unheard, ignored, neglected, left behind, and forgotten” by law enforcement.\u003c/p>\n\u003cp>Law enforcement agencies, the report continues, “must immediately work to correct wrongdoings, repair broken relationships, and hold their agencies accountable to do better by Indigenous survivors and MMIWG2S families,” an acronym that incorporates a G for girls and 2S for Two-Spirit people, who identify as what some non-Indigenous people might call LGBTQ+ or gender-fluid.\u003c/p>\n\u003cp>Those broken relationships with law enforcement are why advocates and relatives of missing and murdered Indigenous women blew up Twitter in September 2021, when they saw just how differently authorities, and the media, were treating the case of another missing woman: Gabby Petito.\u003c/p>\n\u003cp>The search for the white, blond aspiring social media star, and the national interest it garnered, was massive and immediate. So was the nationwide call that her killer be brought to justice. Multiple tweets pointed out that in Wyoming alone, where Petito went missing,\u003ca href=\"https://www.insider.com/710-indigenous-people-missing-in-wyoming-where-gabby-petito-disappeared-2021-9\"> 710 Indigenous people\u003c/a>, mostly women and girls, had been reported missing over the previous decade.\u003c/p>\n\u003cp>Others listed off the names of Indigenous women who never received the same kind of attention from the media or law enforcement.\u003c/p>\n\u003cp>https://twitter.com/AmericanIndian8/status/1457800092111491076\u003c/p>\n\u003cp>According to the recent Indigenous-led research, other, more tangible wrongdoings include the failure of law enforcement to report Indigenous cases to national criminal or missing-person databases, the prevalence of racial misclassification of Indigenous victims, and the high number of cases classified as suicides or deaths by natural causes when it was clear that foul play was likely.\u003c/p>\n\u003cp>Those factors have not come into play in Angela’s case. But the deep mistrust of law enforcement, that sense of being disrespected and poorly treated, most certainly has.\u003c/p>\n\u003cp>Greg O’Rourke is a Yurok tribal member from the villages of Morek, Noch-Kue, Kep’-el and Pecwan. He’s also the Yurok Tribal Police chief, and he understands where that mistrust comes from. He worked as a tribal police officer on the Yurok and Hoopa Valley reservations before spending a dozen years with the Humboldt County Sheriff’s Department, establishing deep ties with sheriffs’ deputies and top brass in both Humboldt and Del Norte counties.\u003c/p>\n\u003cp>O’Rourke said he tries to be a bridge, to help non-Indigenous law enforcement understand the roots of the poor relations — because he’s convinced that understanding and collaboration will lead to healing.\u003c/p>\n\u003cp>“I’ve had many deputies and other officers come to me and just ask, ‘Why do they act that way when we’re trying to help?’ Meaning people on the reservation,” he said. “And my response to that’s always been, ‘Do you want the nice, simple answer or do you actually want the real answer?’”\u003c/p>\n\u003cfigure id=\"attachment_11909390\" class=\"wp-caption aligncenter\" style=\"max-width: 2560px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/ChiefORourkePortrait-scaled.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11909390\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/ChiefORourkePortrait-scaled.jpeg\" alt=\"A police officer sitting at his desk.\" width=\"2560\" height=\"1920\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-scaled.jpeg 2560w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-800x600.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-1020x765.jpeg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-160x120.jpeg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-1536x1152.jpeg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-2048x1536.jpeg 2048w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-1920x1440.jpeg 1920w\" sizes=\"(max-width: 2560px) 100vw, 2560px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Yurok Tribal Police Chief Greg O’Rourke in his office in Klamath in September 2021, discussing trauma-informed policing and the roots of Indigenous mistrust of state and federal law enforcement. \u003ccite>(Lee Romeny/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>\u003cstrong>‘He goes and gets people’\u003c/strong>\u003c/h2>\n\u003cp>O’Rourke said the real answer is rooted in the past, and his explanation almost always begins with the Yurok word for police officer: K’ley-go’-mee-no’, which translates as “He goes and gets people.” His colleagues, he said, are generally blown away by the history lesson that follows, about the\u003ca href=\"https://www.nlm.nih.gov/nativevoices/timeline/488.html\"> Indian Termination Act\u003c/a> and the\u003ca href=\"https://www.nps.gov/articles/000/dawes-act.htm\"> Indian Assimilation Act\u003c/a>, both designed to assimilate Indigenous people into the dominant culture.\u003c/p>\n\u003cp>“Part of that \u003ca href=\"https://carlisleindian.dickinson.edu/teach/kill-indian-him-and-save-man-r-h-pratt-education-native-americans\">‘Kill the Indian to save the man\u003c/a>,’” O’Rourke explains, “was forcibly removing Native children to go to\u003ca href=\"https://boardingschoolhealing.org/education/us-indian-boarding-school-history/\"> boarding schools\u003c/a>. And so, I would ask deputies, ‘If some government entity came to your house to try to forcibly take your kid, would you fight?’ ‘Oh, hell, yeah, I’d fight.’ Well, yeah, they fought back then, too. So, social workers who would come to pick up Native kids would need protection, and the people that they brought with them to protect them were uniformed law enforcement.”\u003c/p>\n\u003cp>Jurisdictional issues also have complicated law enforcement on tribal lands. In most of the country, federal law enforcement agencies are responsible for investigating major crimes — including murder and rape — on tribal lands. But in 1953, Congress passed Public Law 280, which compelled California and five other states to take on that responsibility. That meant county sheriffs’ departments had to enforce those laws, and state law enforcement got no extra funding to do the job. Meanwhile, tribal law enforcement in these states lost access to steady federal funding.\u003c/p>\n\u003cp>The upshot: Tribal lands were under-policed and remain so. When state law enforcement does show up, it’s generally not a positive experience. O’Rourke, the Yurok tribal police chief, tries to explain this to non-Indigenous cops, too, and he gives them a lesson on historical trauma, because that long history of forced assimilation and abuse by law enforcement has trickled down.[pullquote align=\"right\" size=\"medium\" citation=\"Greg O'Rourke, Yurok Tribal Police chief\"]‘Can you imagine that confusion and hurt of not being able to fit in two places, the one where you’re born to belong and the one where you were raised?’[/pullquote]“Can you imagine that confusion and hurt,” he tells them, “of not being able to fit in two places, the one where you’re born to belong and the one where you were raised? How do most people cope with that type of stress and rejection? A lot of them turn to alcohol, a lot of them turn to drugs.”\u003c/p>\n\u003cp>Angela Lynn McConnell had turned to drugs, at least somewhat, unbeknownst to her mother. She had also experienced another trauma that the research by the Sovereign Bodies Institute and Yurok Tribal Court found to be prevalent among missing and murdered Indigenous people: domestic or intimate partner violence.\u003c/p>\n\u003cp>That form of trauma is\u003ca href=\"https://www.kqed.org/news/11888051/where-did-this-start-in-yurok-domestic-violence-program-understanding-generational-roots-of-trauma-is-key\"> all too common in Indigenous communities\u003c/a>. And the research indicates a possible nexus with cases of the murdered and missing: Nearly half of the Indigenous victims in Northern California had experienced it at some point in their lives, the research found. In Angela’s case, she had so feared her boyfriend at one point that she sought and obtained a restraining order against him from the Hoopa Valley Tribal Court.\u003c/p>\n\u003cp>It is unknown whether domestic violence was connected in any way to Angela’s death. But the nexus is just one example of the ways in which better data, and an understanding of the human stories behind that data, could help lead to fewer tragedies.\u003c/p>\n\u003cp>As for O’Rourke, he believes that all law enforcement officers should go into the field being more aware of the trauma that people have experienced. That training approach is called \u003ca href=\"https://www.vera.org/blog/police-perspectives/building-trust-through-trauma-informed-policing\"> trauma-informed policing\u003c/a>, and is increasingly being adopted by law enforcement in other communities that have been historically disenfranchised.\u003c/p>\n\u003cp>The chief is starting at home, with his own tribal police officers, Indigenous and non-Indigenous alike — working to remake their image as guardians of the collective good.\u003c/p>\n\u003cp>“Traditionally, the Yurok tribe didn’t have a warrior class or a warrior society. But we did have a village protector, that person whose role it was to make sure that the village was safe, that everyone in the village was taken care of,” he said. “They made sure that everybody had a plate, everyone had a safe place to sleep for the night, to a point where they would eat last, go to bed last, just to make sure that the village was safe. And that’s the archetype that I want to bring to this police department.”\u003c/p>\n\u003cp>Humboldt County Sheriff William Honsal said he’s on board with that approach. His department already deputizes Yurok and Hoopa Valley tribal police to enforce state law on and off tribal lands, which they otherwise would not be able to do. And he wants even more collaboration.\u003c/p>\n\u003cp>“Some sheriffs just basically ignore tribal entities and do their own thing on tribal land and don’t include input from tribal government,” he said. “And I think we’re seeing a real shift.”\u003c/p>\n\u003cp>Honsal also has been working closely with Yurok tribal officials.\u003c/p>\n\u003cfigure id=\"attachment_11909448\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyPondersBillboard-1.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11909448\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyPondersBillboard-1.jpeg\" alt=\"A women looks up at a large billboard listing a $30,000 reward for information leading to a murder.\" width=\"800\" height=\"779\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyPondersBillboard-1.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyPondersBillboard-1-160x156.jpeg 160w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Tammy Carpenter in February 2021 looks at a billboard in Shasta Lake that calls for justice for her murdered daughter, Angela Lynn McConnell. The Hoopa Valley Tribe paid for the billboard and put up half the reward money. \u003ccite>(Courtesy of Tammy Carpenter)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The tribal court recently hired its own prosecutor and is now raising funds to hire an investigator who will work cold missing and murdered cases along with new ones. According to the tribe’s chief judge, that person will be working not separate from, but in collaboration with tribal, local, state and federal law enforcement.\u003c/p>\n\u003cp>Carpenter, Angela’s mother, said she is all for those kinds of collaborations, even across county lines. She’s convinced there are people who can break her case, but Shasta County detectives, she said, need a way in.\u003c/p>\n\u003ch2>Tribal support\u003c/h2>\n\u003cp>On a crisp February day in 2021, Carpenter stood in front of a massive billboard in the town of Shasta Lake that lists a $30,000 reward for information about Angela’s murder, with an anonymous hotline number. A picture on the billboard of a smiling Angela, wearing stylish eyeglasses and plum-colored lipstick, looms over Carpenter.\u003c/p>\n\u003cp>Filmed in a video streaming on \u003ca href=\"https://www.facebook.com/110366280767105/videos/241930900745961\">Facebook Live\u003c/a>, Carpenter made her plea over the roar of truck traffic, looking into the camera: “If you know anything at all about Angela, anybody that sees me on Facebook world, please contact that number.”\u003c/p>\n\u003cp>Carpenter also thanked the \u003ca href=\"https://www.hoopa-nsn.gov/\">Hoopa Valley Tribe \u003c/a>for everything it had been doing to step into the gap and help solve the case. When the one-year anniversary of Angela’s death came and went with no answers, she turned to tribal leaders, who paid for the billboard. Before that, they kicked in half the reward money. Through Danielle Vigil-Masten, the tribe’s MMIW coordinator, they also organized a march for justice on the anniversary.\u003c/p>\n\u003cp>In the spring of 2021, the tribe hired a private investigator, who is working not just Angela’s case, but also the unsolved cases of other murdered or missing tribal members. And those numbers, said Vigil-Masten, keep climbing.\u003c/p>\n\u003cp>Each disappearance or murder stirs up the trauma in all those families who have lost loved ones. It also strengthens their resolve. Ten days after another tribal member — \u003ca href=\"https://www.facebook.com/Bring-Emmilee-Risling-Home-100590942427495\">32-year-old Emmilee Risling\u003c/a> — went missing, Carpenter and her family, along with Vigil-Masten and other tribal members, returned to Shasta Lake for a prayer walk for Angela.\u003c/p>\n\u003cp>“The mayor came. The city council came,” Vigil-Masten said. “People honked. And a lot of people came out from different tribes in the pouring-down rain.”\u003c/p>\n\u003cp>All of that attention seems to have helped, because not long after, Vigil-Masten said, the private investigator got an important lead in the case. Shasta County Sheriff’s Lt. Chris Edwards said he had not known about the private investigator, but he is eager to learn of any advances “so we can go follow it up with our own investigators” and, hopefully, bring the perpetrator to justice.\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n\u003cp>\u003cem>Interviews \u003ci class=\"\">with Yurok Tribal Police Chief Greg O’Rourke and Humboldt County Sheriff William Honsal were conducted by Romney for\u003ca class=\"\" href=\"https://protect-us.mimecast.com/s/F9WOC73Al2SEvlrQI8Dva1?domain=courts.ca.gov\"> an earlier project \u003c/a>for the Judicial Council of California. Special thanks for allowing KQED to repurpose them.\u003c/i>\u003c/em>\u003c/p>\n\n",
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"excerpt": "Violence against Indigenous women is pervasive, and a shocking number of murders and missing person cases go unsolved. Tribal advocates in California are pushing for more accountability.",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>When Tammy Carpenter talks about her daughter, her posture straightens and laugh lines earned in better years brighten her eyes. She mimics Angela’s playful, rapid-fire way of speaking, and recalls her joyful giggle and generous heart.\u003c/p>\n\u003cp>“She was so caring and giving,” Carpenter said. “Very helpful to the family.”\u003c/p>\n\u003cp>Carpenter raised Angela and her younger brother, Richie, on the Hoopa Valley Reservation in Humboldt County — surrounded by big rivers, forests and a loving network of aunties and cousins. Carpenter said that Angela was proud of her Hoopa culture and other Indigenous roots: part Mojave, through her maternal grandmother, and on her dad’s side, part Karuk and Yurok, neighboring tribes in California’s rural north.\u003c/p>\n\u003cp>But Angela would join a much darker lineage — one that stretches back to colonization: Indigenous women disappearing, never to be found, and others turning up dead. Most cases, going cold. In September of 2018, Angela was shot to death at age 26. Her case is open but remains unsolved.\u003c/p>\n\u003cp>“I miss talking with her early in the morning. I miss her hugs and her kisses,” said Carpenter, 53, her face mask emblazoned with “Justice for Angela” on one side and a red handprint on the other, a raw symbol associated with a growing international movement on behalf of Indigenous victims.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>Carpenter said her daughter’s death inducted her unwillingly into an “MMIW (Missing and Murdered Indigenous Women ) club” of family members who are grieving and demanding action.\u003c/p>\n\u003cp>“She’s no longer with us on this earth,” Carpenter said. “But I’m here, and I will always continue to be her voice to find out who murdered my only daughter.”\u003c/p>\n\u003cfigure id=\"attachment_11909395\" class=\"wp-caption alignright\" style=\"max-width: 432px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/NWCAtribalmap.jpg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11909395\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/NWCAtribalmap.jpg\" alt=\"\" width=\"432\" height=\"574\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/NWCAtribalmap.jpg 432w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/NWCAtribalmap-160x213.jpg 160w\" sizes=\"(max-width: 432px) 100vw, 432px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">A map of reservations, rancherias and ancestral lands of the Indigenous tribes of northwest California. \u003ccite>( Bureau of Indian Affairs edition 2000, California Indian Trust Land)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>\u003cstrong>A legacy of violence\u003c/strong>\u003c/h2>\n\u003cp>Violence has haunted Indigenous communities since colonization and persists at alarming rates. A recent\u003ca href=\"https://www.ojp.gov/pdffiles1/nij/249822.pdf\"> U.S. Department of Justice study\u003c/a> found that more than 4 out of 5 Indigenous people have experienced some kind of violence in their lifetimes. As for Indigenous women, more than half have been sexually assaulted. And, on some reservations, they’re murdered at\u003ca href=\"https://www.ojp.gov/pdffiles1/nij/grants/223691.pdf\"> a rate 10 times higher than the national average\u003c/a>.\u003c/p>\n\u003cp>A precise tally of the missing or murdered remains far out of reach, however, due to a web of systemic failures, mostly by law enforcement. In 2016, for example, the FBI’s National Crime Information Center\u003ca href=\"https://www.uihi.org/wp-content/uploads/2018/11/Missing-and-Murdered-Indigenous-Women-and-Girls-Report.pdf\"> logged 5,712 reports\u003c/a> of missing American Indian and Alaska Native women and girls. But the U.S. Department of Justice’s \u003ca href=\"https://namus.nij.ojp.gov/\">federal missing persons database\u003c/a> showed just 116 cases.\u003c/p>\n\u003cp>That may be changing. In recent years, advocacy by families of the missing and murdered — and by Indigenous leaders — has prompted a flood of new initiatives. At the federal level alone, there’s\u003ca href=\"https://www.npr.org/sections/live-updates-protests-for-racial-justice/2020/09/28/917807372/savannas-act-addresses-alarming-numbers-of-missing-or-murdered-native-women\"> Savanna’s Act\u003c/a>, the\u003ca href=\"https://www.justice.gov/opa/pr/justice-and-interior-departments-take-next-steps-implementation-not-invisible-act\"> Not Invisible Act,\u003c/a> and\u003ca href=\"https://operationladyjustice.usdoj.gov/\"> Operation Lady Justice\u003c/a>. All call for better training around data collection and better coordination among federal, state and tribal law enforcement agencies.\u003c/p>\n\u003cp>States are stepping up, too. Assemblymember James Ramos, a Democrat from San Bernardino County, is the first Indigenous person ever elected to the California Legislature. His bill, which passed in 2020 and received funding last year, established the\u003ca href=\"https://oag.ca.gov/nativeamerican/ab3099\"> Tribal Assistance Program\u003c/a>, run out of the state Attorney General’s Office of Native American Affairs. It’s just now getting off the ground, and in part funds research that aims to identify why it’s so hard to solve these cases, on and off reservation lands.\u003c/p>\n\u003cp>At a recent legislative hearing on implementation of the law, Ramos detailed how that multiyear research effort will ultimately lead to more specific recommendations to state lawmakers “that will come back to this body, will come back to all of us to follow through.”\u003c/p>\n\u003cp>But, it turns out, much is already known about what’s broken — thanks to Indigenous-led research spearheaded by California’s Yurok Tribal Court and the nonprofit \u003ca href=\"https://www.sovereign-bodies.org/\">Sovereign Bodies Institute\u003c/a>, which focuses its research on gender and sexual violence against Indigenous people. That research has relied heavily on the experiences of survivors and family members — Tammy Carpenter included — based on the premise that it is Indigenous families who understand the roots of this crisis, and the pain it’s causing, better than anyone.\u003c/p>\n\u003cfigure id=\"attachment_11909380\" class=\"wp-caption aligncenter\" style=\"max-width: 2560px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyBulletinBoard-scaled.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11909380 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyBulletinBoard-scaled.jpeg\" alt=\"A woman with a facemask that says 'Justice for Anglea' points to a poster on a bulletin board listing a reward for an ongoing murder investigation.\" width=\"2560\" height=\"1919\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-scaled.jpeg 2560w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-800x600.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-1020x764.jpeg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-160x120.jpeg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-1536x1151.jpeg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-2048x1535.jpeg 2048w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyBulletinBoard-1920x1439.jpeg 1920w\" sizes=\"(max-width: 2560px) 100vw, 2560px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Tammy Carpenter points to a poster on a bulletin board on the Hoopa Valley reservation in September 2021, seeking information on her daughter’s murder. On the lower left is a flyer for another missing tribal member. \u003ccite>(Lee Romney/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>\u003cstrong>No kiss goodbye\u003c/strong>\u003c/h2>\n\u003cp>Angela Lynn McConnell had dreams of becoming a journalist and, one day, a nurse, so she could care for people the way that she did for her own grandmother, who suffered from kidney disease. She was creative and generous and, even when she was broke, gave her mother the best gifts.\u003c/p>\n\u003cp>“She loved to write poems — was always writing poems to me,” said Tammy Carpenter.\u003c/p>\n\u003cp>Almost all were poems of praise. On one of their last visits together, Angela handed her mom an ornate Mother’s Day card, a compliment streaming from each letter of Tammy’s name: Tasteful, Attractive, Majestic, Monumental and Youthful.\u003c/p>\n\u003cp>Just a few days later, she’d write the poem that would wind up on her gravestone.\u003c/p>\n\u003cblockquote>\u003cp>\u003cem>Music is my sweet life.\u003cbr>\nTogether as one against all others;\u003cbr>\nUntil the Lord calls me home,\u003cbr>\nMay I always be in His good graces;\u003cbr>\nSo, may it be the best year’s always,\u003cbr>\nThe never-ending Story of Ang … \u003c/em>\u003c/p>\u003c/blockquote>\n\u003cp>Angela would be called home at a tragically young age. She had been staying with her boyfriend, Michael Thomas Bingham Jr., in Redding. At least, that’s what her mother thought. But on Sept. 7, 2018, Angela and Bingham Jr. were found shot in the head\u003ca href=\"https://twitter.com/shastasheriff/status/1039668609566433280?lang=ca\"> on the outskirts of the town of Shasta Lake\u003c/a>. They had been camping on private land there, near his father’s house. His dad discovered the bodies, and his sister was the one who called Carpenter to let her know.\u003c/p>\n\u003cp>Carpenter said she couldn’t reach law enforcement, and couldn’t understand what her daughter would have been doing on that land. So, she and her family made the long drive east to the Shasta County Sheriff’s headquarters in Redding. When they got there, Carpenter said, a group of deputies was standing in the parking lot, but “none of the officers wanted to talk to me.”\u003c/p>\n\u003cp>She said she insisted the deputies call someone who could tell her something. A detective came outside and told Carpenter that Angela’s body was already at the coroner’s.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>They’d identified her through her fingerprints. But because the gunshot to the head had badly disfigured Angela, Tammy was told she wasn’t permitted to see her daughter. That still haunts her. Just seeing Angela’s hands or feet, she said, would have given her a sense of certainty.\u003c/p>\n\u003cp>“We didn’t get to kiss her goodbye,” she said. “We didn’t get to hug her. Or hold her hand. We didn’t get to see anything, you know, so it’s difficult for all of us.”\u003c/p>\n\u003cp>But what really got Carpenter off on a bad footing with law enforcement wasn’t so much the lack of answers that night in the parking lot, but the nature of the detective’s questions. Carpenter said he started with, “ ‘Did you know your daughter was using drugs?”\u003c/p>\n\u003cp>She was stunned.\u003c/p>\n\u003cp>“No child is going to tell their parent, ‘Oh, yeah, by the way, I’m using drugs.’ No. And then he goes, ‘Did you know she was living like a transient over there, like a homeless person?’ I said, ‘No,’” said Carpenter.\u003c/p>\n\u003cp>Angela had stayed in Shasta County with Bingham Jr. on and off for a few years, Carpenter said — always, she thought, in a rented room or with her boyfriend’s relatives. The drug use, and the camp where the two were killed, may have been relevant to the investigation. But to a mother who just learned that she’d lost her only daughter, it sounded like victim blaming, like her whole family was being stereotyped.\u003c/p>\n\u003cp>“I said, ‘What are you trying to say? Look behind me. You see our cars that we came in? They’re all brand-new cars,’” Carpenter recalls. “‘And do you know where we were, do you know where all my sisters were?’ I said, ‘We were all at work. And we’re all educated. And by the time you get done, you’re gonna know who my daughter was.’”\u003c/p>\n\u003cfigure id=\"attachment_11909381\" class=\"wp-caption aligncenter\" style=\"max-width: 2183px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyHoopaTribalRadio.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11909381\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyHoopaTribalRadio.jpeg\" alt=\"A woman wearing a face mask with a red hand on it.\" width=\"2183\" height=\"1654\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio.jpeg 2183w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-800x606.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-1020x773.jpeg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-160x121.jpeg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-1536x1164.jpeg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-2048x1552.jpeg 2048w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyHoopaTribalRadio-1920x1455.jpeg 1920w\" sizes=\"(max-width: 2183px) 100vw, 2183px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Tammy stands outside KIDE, the Hoopa tribal radio station where she works. Her daughter, Angela Lynn McConnell, was an aspiring journalist who worked there, too, before she was shot to death in September 2018. The red hand on Tammy’s face mask has come to symbolize the international movement on behalf of missing and murdered Indigenous women, or MMIW. \u003ccite>(Lee Romney/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>That first detective spent five months on the case before he transferred to a different unit. Then another came and went. By the first anniversary of Angela’s death, Carpenter said, she was on detective No. 3. He has remained on the case, and she said she used to check in with him often, passing on what she’d been hearing. “It’s like, ‘OK, yeah, we’ll look into that, we’ll look into that,” Carpenter said of the detectives’ responses. “They’re like, ‘Oh, OK, here’s another statistic, another dead Indian girl. We can’t find the killer.’”\u003c/p>\n\u003cp>Shasta County Sheriff’s Lt. Chris Edwards leads the major crimes unit, which handles homicides. He’s new to that role. He was actually one of those officers in the parking lot the night that Carpenter and her family came to Redding. He saw the detective come out and talk with her about her murdered daughter. In an interview, he said he regrets the pain it caused her.\u003c/p>\n\u003cp>“That’s never any detective’s intent to disrespect somebody’s loved ones, especially during a hard time like that,” he said. “It was probably a question that came out, maybe wrong.”\u003c/p>\n\u003cp>Edwards called it “unfortunate” that Carpenter interpreted it as disrespect and said, “I don’t want her to feel that way.”\u003c/p>\n\u003cp>As for having three different detectives on the case during the first year, he said it’s just something that happens as people get promoted and others cycle in, and that it should not affect the quality of the investigation.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Carpenter said she is thirsty for answers to all kinds of questions: Did the detective follow up on the lead she gave him about someone on the Hoopa Valley reservation who might know something? Did anyone check Angela’s cellphone records? And how long had her daughter been lying there before she was found?\u003c/p>\n\u003cp>Since the case is open, Edwards declined in the interview to get into specifics. But in general, he said, law enforcement faces distinct challenges in California’s rural north. Shasta County covers nearly 4,000 square miles, and the department is chronically understaffed. That can make it harder to solve homicides — of Indigenous and non-Indigenous people alike, Edwards said. He also acknowledged that a lack of trust with potential sources can land an investigation in the cold.\u003c/p>\n\u003cp>“If somebody has information and they don’t want to talk to the police because of bad prior relationships, that’s hard,” he said. “We’re here trying to help. We’re trying to solve the case. If we don’t get that information because they just don’t trust us, ultimately the victim doesn’t get justice, because we don’t get that information which may break the case.”\u003c/p>\n\u003ch2>Unheard, ignored, neglected\u003c/h2>\n\u003cp>That issue of trust, or the lack of it, affects not just law enforcement sources, but relationships with victims’ families. According to a \u003ca href=\"https://www.sovereign-bodies.org/_files/ugd/6b33f7_c7031acf738f4f05a0bd46bf96486e58.pdf\">research report\u003c/a> released in mid-2020 by the \u003ca href=\"https://yuroktribalcourt.org/\">Yurok Tribal Court \u003c/a>and the \u003ca href=\"https://www.sovereign-bodies.org/\">Sovereign Bodies Institute\u003c/a>, “[E]ach of the families and survivors we spoke with communicated feelings of being unheard, ignored, neglected, left behind, and forgotten” by law enforcement.\u003c/p>\n\u003cp>Law enforcement agencies, the report continues, “must immediately work to correct wrongdoings, repair broken relationships, and hold their agencies accountable to do better by Indigenous survivors and MMIWG2S families,” an acronym that incorporates a G for girls and 2S for Two-Spirit people, who identify as what some non-Indigenous people might call LGBTQ+ or gender-fluid.\u003c/p>\n\u003cp>Those broken relationships with law enforcement are why advocates and relatives of missing and murdered Indigenous women blew up Twitter in September 2021, when they saw just how differently authorities, and the media, were treating the case of another missing woman: Gabby Petito.\u003c/p>\n\u003cp>The search for the white, blond aspiring social media star, and the national interest it garnered, was massive and immediate. So was the nationwide call that her killer be brought to justice. Multiple tweets pointed out that in Wyoming alone, where Petito went missing,\u003ca href=\"https://www.insider.com/710-indigenous-people-missing-in-wyoming-where-gabby-petito-disappeared-2021-9\"> 710 Indigenous people\u003c/a>, mostly women and girls, had been reported missing over the previous decade.\u003c/p>\n\u003cp>Others listed off the names of Indigenous women who never received the same kind of attention from the media or law enforcement.\u003c/p>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\n\u003cp>According to the recent Indigenous-led research, other, more tangible wrongdoings include the failure of law enforcement to report Indigenous cases to national criminal or missing-person databases, the prevalence of racial misclassification of Indigenous victims, and the high number of cases classified as suicides or deaths by natural causes when it was clear that foul play was likely.\u003c/p>\n\u003cp>Those factors have not come into play in Angela’s case. But the deep mistrust of law enforcement, that sense of being disrespected and poorly treated, most certainly has.\u003c/p>\n\u003cp>Greg O’Rourke is a Yurok tribal member from the villages of Morek, Noch-Kue, Kep’-el and Pecwan. He’s also the Yurok Tribal Police chief, and he understands where that mistrust comes from. He worked as a tribal police officer on the Yurok and Hoopa Valley reservations before spending a dozen years with the Humboldt County Sheriff’s Department, establishing deep ties with sheriffs’ deputies and top brass in both Humboldt and Del Norte counties.\u003c/p>\n\u003cp>O’Rourke said he tries to be a bridge, to help non-Indigenous law enforcement understand the roots of the poor relations — because he’s convinced that understanding and collaboration will lead to healing.\u003c/p>\n\u003cp>“I’ve had many deputies and other officers come to me and just ask, ‘Why do they act that way when we’re trying to help?’ Meaning people on the reservation,” he said. “And my response to that’s always been, ‘Do you want the nice, simple answer or do you actually want the real answer?’”\u003c/p>\n\u003cfigure id=\"attachment_11909390\" class=\"wp-caption aligncenter\" style=\"max-width: 2560px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/ChiefORourkePortrait-scaled.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11909390\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/ChiefORourkePortrait-scaled.jpeg\" alt=\"A police officer sitting at his desk.\" width=\"2560\" height=\"1920\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-scaled.jpeg 2560w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-800x600.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-1020x765.jpeg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-160x120.jpeg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-1536x1152.jpeg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-2048x1536.jpeg 2048w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/ChiefORourkePortrait-1920x1440.jpeg 1920w\" sizes=\"(max-width: 2560px) 100vw, 2560px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Yurok Tribal Police Chief Greg O’Rourke in his office in Klamath in September 2021, discussing trauma-informed policing and the roots of Indigenous mistrust of state and federal law enforcement. \u003ccite>(Lee Romeny/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch2>\u003cstrong>‘He goes and gets people’\u003c/strong>\u003c/h2>\n\u003cp>O’Rourke said the real answer is rooted in the past, and his explanation almost always begins with the Yurok word for police officer: K’ley-go’-mee-no’, which translates as “He goes and gets people.” His colleagues, he said, are generally blown away by the history lesson that follows, about the\u003ca href=\"https://www.nlm.nih.gov/nativevoices/timeline/488.html\"> Indian Termination Act\u003c/a> and the\u003ca href=\"https://www.nps.gov/articles/000/dawes-act.htm\"> Indian Assimilation Act\u003c/a>, both designed to assimilate Indigenous people into the dominant culture.\u003c/p>\n\u003cp>“Part of that \u003ca href=\"https://carlisleindian.dickinson.edu/teach/kill-indian-him-and-save-man-r-h-pratt-education-native-americans\">‘Kill the Indian to save the man\u003c/a>,’” O’Rourke explains, “was forcibly removing Native children to go to\u003ca href=\"https://boardingschoolhealing.org/education/us-indian-boarding-school-history/\"> boarding schools\u003c/a>. And so, I would ask deputies, ‘If some government entity came to your house to try to forcibly take your kid, would you fight?’ ‘Oh, hell, yeah, I’d fight.’ Well, yeah, they fought back then, too. So, social workers who would come to pick up Native kids would need protection, and the people that they brought with them to protect them were uniformed law enforcement.”\u003c/p>\n\u003cp>Jurisdictional issues also have complicated law enforcement on tribal lands. In most of the country, federal law enforcement agencies are responsible for investigating major crimes — including murder and rape — on tribal lands. But in 1953, Congress passed Public Law 280, which compelled California and five other states to take on that responsibility. That meant county sheriffs’ departments had to enforce those laws, and state law enforcement got no extra funding to do the job. Meanwhile, tribal law enforcement in these states lost access to steady federal funding.\u003c/p>\n\u003cp>The upshot: Tribal lands were under-policed and remain so. When state law enforcement does show up, it’s generally not a positive experience. O’Rourke, the Yurok tribal police chief, tries to explain this to non-Indigenous cops, too, and he gives them a lesson on historical trauma, because that long history of forced assimilation and abuse by law enforcement has trickled down.\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>“Can you imagine that confusion and hurt,” he tells them, “of not being able to fit in two places, the one where you’re born to belong and the one where you were raised? How do most people cope with that type of stress and rejection? A lot of them turn to alcohol, a lot of them turn to drugs.”\u003c/p>\n\u003cp>Angela Lynn McConnell had turned to drugs, at least somewhat, unbeknownst to her mother. She had also experienced another trauma that the research by the Sovereign Bodies Institute and Yurok Tribal Court found to be prevalent among missing and murdered Indigenous people: domestic or intimate partner violence.\u003c/p>\n\u003cp>That form of trauma is\u003ca href=\"https://www.kqed.org/news/11888051/where-did-this-start-in-yurok-domestic-violence-program-understanding-generational-roots-of-trauma-is-key\"> all too common in Indigenous communities\u003c/a>. And the research indicates a possible nexus with cases of the murdered and missing: Nearly half of the Indigenous victims in Northern California had experienced it at some point in their lives, the research found. In Angela’s case, she had so feared her boyfriend at one point that she sought and obtained a restraining order against him from the Hoopa Valley Tribal Court.\u003c/p>\n\u003cp>It is unknown whether domestic violence was connected in any way to Angela’s death. But the nexus is just one example of the ways in which better data, and an understanding of the human stories behind that data, could help lead to fewer tragedies.\u003c/p>\n\u003cp>As for O’Rourke, he believes that all law enforcement officers should go into the field being more aware of the trauma that people have experienced. That training approach is called \u003ca href=\"https://www.vera.org/blog/police-perspectives/building-trust-through-trauma-informed-policing\"> trauma-informed policing\u003c/a>, and is increasingly being adopted by law enforcement in other communities that have been historically disenfranchised.\u003c/p>\n\u003cp>The chief is starting at home, with his own tribal police officers, Indigenous and non-Indigenous alike — working to remake their image as guardians of the collective good.\u003c/p>\n\u003cp>“Traditionally, the Yurok tribe didn’t have a warrior class or a warrior society. But we did have a village protector, that person whose role it was to make sure that the village was safe, that everyone in the village was taken care of,” he said. “They made sure that everybody had a plate, everyone had a safe place to sleep for the night, to a point where they would eat last, go to bed last, just to make sure that the village was safe. And that’s the archetype that I want to bring to this police department.”\u003c/p>\n\u003cp>Humboldt County Sheriff William Honsal said he’s on board with that approach. His department already deputizes Yurok and Hoopa Valley tribal police to enforce state law on and off tribal lands, which they otherwise would not be able to do. And he wants even more collaboration.\u003c/p>\n\u003cp>“Some sheriffs just basically ignore tribal entities and do their own thing on tribal land and don’t include input from tribal government,” he said. “And I think we’re seeing a real shift.”\u003c/p>\n\u003cp>Honsal also has been working closely with Yurok tribal officials.\u003c/p>\n\u003cfigure id=\"attachment_11909448\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003ca href=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyPondersBillboard-1.jpeg\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11909448\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2022/03/TammyPondersBillboard-1.jpeg\" alt=\"A women looks up at a large billboard listing a $30,000 reward for information leading to a murder.\" width=\"800\" height=\"779\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyPondersBillboard-1.jpeg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2022/03/TammyPondersBillboard-1-160x156.jpeg 160w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003c/a>\u003cfigcaption class=\"wp-caption-text\">Tammy Carpenter in February 2021 looks at a billboard in Shasta Lake that calls for justice for her murdered daughter, Angela Lynn McConnell. The Hoopa Valley Tribe paid for the billboard and put up half the reward money. \u003ccite>(Courtesy of Tammy Carpenter)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The tribal court recently hired its own prosecutor and is now raising funds to hire an investigator who will work cold missing and murdered cases along with new ones. According to the tribe’s chief judge, that person will be working not separate from, but in collaboration with tribal, local, state and federal law enforcement.\u003c/p>\n\u003cp>Carpenter, Angela’s mother, said she is all for those kinds of collaborations, even across county lines. She’s convinced there are people who can break her case, but Shasta County detectives, she said, need a way in.\u003c/p>\n\u003ch2>Tribal support\u003c/h2>\n\u003cp>On a crisp February day in 2021, Carpenter stood in front of a massive billboard in the town of Shasta Lake that lists a $30,000 reward for information about Angela’s murder, with an anonymous hotline number. A picture on the billboard of a smiling Angela, wearing stylish eyeglasses and plum-colored lipstick, looms over Carpenter.\u003c/p>\n\u003cp>Filmed in a video streaming on \u003ca href=\"https://www.facebook.com/110366280767105/videos/241930900745961\">Facebook Live\u003c/a>, Carpenter made her plea over the roar of truck traffic, looking into the camera: “If you know anything at all about Angela, anybody that sees me on Facebook world, please contact that number.”\u003c/p>\n\u003cp>Carpenter also thanked the \u003ca href=\"https://www.hoopa-nsn.gov/\">Hoopa Valley Tribe \u003c/a>for everything it had been doing to step into the gap and help solve the case. When the one-year anniversary of Angela’s death came and went with no answers, she turned to tribal leaders, who paid for the billboard. Before that, they kicked in half the reward money. Through Danielle Vigil-Masten, the tribe’s MMIW coordinator, they also organized a march for justice on the anniversary.\u003c/p>\n\u003cp>In the spring of 2021, the tribe hired a private investigator, who is working not just Angela’s case, but also the unsolved cases of other murdered or missing tribal members. And those numbers, said Vigil-Masten, keep climbing.\u003c/p>\n\u003cp>Each disappearance or murder stirs up the trauma in all those families who have lost loved ones. It also strengthens their resolve. Ten days after another tribal member — \u003ca href=\"https://www.facebook.com/Bring-Emmilee-Risling-Home-100590942427495\">32-year-old Emmilee Risling\u003c/a> — went missing, Carpenter and her family, along with Vigil-Masten and other tribal members, returned to Shasta Lake for a prayer walk for Angela.\u003c/p>\n\u003cp>“The mayor came. The city council came,” Vigil-Masten said. “People honked. And a lot of people came out from different tribes in the pouring-down rain.”\u003c/p>\n\u003cp>All of that attention seems to have helped, because not long after, Vigil-Masten said, the private investigator got an important lead in the case. Shasta County Sheriff’s Lt. Chris Edwards said he had not known about the private investigator, but he is eager to learn of any advances “so we can go follow it up with our own investigators” and, hopefully, bring the perpetrator to justice.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>\u003cem>Interviews \u003ci class=\"\">with Yurok Tribal Police Chief Greg O’Rourke and Humboldt County Sheriff William Honsal were conducted by Romney for\u003ca class=\"\" href=\"https://protect-us.mimecast.com/s/F9WOC73Al2SEvlrQI8Dva1?domain=courts.ca.gov\"> an earlier project \u003c/a>for the Judicial Council of California. Special thanks for allowing KQED to repurpose them.\u003c/i>\u003c/em>\u003c/p>\n\n\u003c/div>\u003c/p>",
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"order": 1
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"id": "code-switch-life-kit",
"title": "Code Switch / Life Kit",
"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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"meta": {
"site": "radio",
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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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"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/Commonwealth-Club-Podcast-Tile-360x360-1.jpg",
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"meta": {
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"source": "Commonwealth Club of California"
},
"link": "/radio/program/commonwealth-club",
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"google": "https://podcasts.google.com/feed/aHR0cDovL3d3dy5jb21tb253ZWFsdGhjbHViLm9yZy9hdWRpby9wb2RjYXN0L3dlZWtseS54bWw",
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"id": "forum",
"title": "Forum",
"tagline": "The conversation starts here",
"info": "KQED’s live call-in program discussing local, state, national and international issues, as well as in-depth interviews.",
"airtime": "MON-FRI 9am-11am, 10pm-11pm",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/Forum-Podcast-Tile-703x703-1.jpg",
"imageAlt": "KQED Forum with Mina Kim and Alexis Madrigal",
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"source": "kqed",
"order": 9
},
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"google": "https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5tZWdhcGhvbmUuZm0vS1FJTkM5NTU3MzgxNjMz",
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"id": "freakonomics-radio",
"title": "Freakonomics Radio",
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"officialWebsiteLink": "http://freakonomics.com/",
"airtime": "SUN 1am-2am, SAT 3pm-4pm",
"meta": {
"site": "radio",
"source": "WNYC"
},
"link": "/radio/program/freakonomics-radio",
"subscribe": {
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"apple": "https://itunes.apple.com/us/podcast/freakonomics-radio/id354668519",
"tuneIn": "https://tunein.com/podcasts/WNYC-Podcasts/Freakonomics-Radio-p272293/",
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},
"fresh-air": {
"id": "fresh-air",
"title": "Fresh Air",
"info": "Hosted by Terry Gross, \u003cem>Fresh Air from WHYY\u003c/em> is the Peabody Award-winning weekday magazine of contemporary arts and issues. One of public radio's most popular programs, Fresh Air features intimate conversations with today's biggest luminaries.",
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"meta": {
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"link": "/radio/program/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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"info": "A live production of NPR and WBUR Boston, in collaboration with stations across the country, Here & Now reflects the fluid world of news as it's happening in the middle of the day, with timely, in-depth news, interviews and conversation. Hosted by Robin Young, Jeremy Hobson and Tonya Mosley.",
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"rss": "https://feeds.npr.org/510051/podcast.xml"
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},
"hidden-brain": {
"id": "hidden-brain",
"title": "Hidden Brain",
"info": "Shankar Vedantam uses science and storytelling to reveal the unconscious patterns that drive human behavior, shape our choices and direct our relationships.",
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"airtime": "SUN 7pm-8pm",
"meta": {
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"source": "NPR"
},
"link": "/radio/program/hidden-brain",
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},
"how-i-built-this": {
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"title": "How I Built This with Guy Raz",
"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.",
"imageSrc": "https://ww2.kqed.org/news/wp-content/uploads/sites/10/2018/05/howIBuiltThis.png",
"officialWebsiteLink": "https://www.npr.org/podcasts/510313/how-i-built-this",
"airtime": "SUN 7:30pm-8pm",
"meta": {
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"source": "npr"
},
"link": "/radio/program/how-i-built-this",
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"npr": "https://rpb3r.app.goo.gl/3zxy",
"apple": "https://itunes.apple.com/us/podcast/how-i-built-this-with-guy-raz/id1150510297?mt=2",
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"hyphenacion": {
"id": "hyphenacion",
"title": "Hyphenación",
"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. ",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2025/03/Hyphenacion_FinalAssets_PodcastTile.png",
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"officialWebsiteLink": "/podcasts/hyphenacion",
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"order": 15
},
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"spotify": "https://open.spotify.com/show/2p3Fifq96nw9BPcmFdIq0o?si=39209f7b25774f38",
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},
"jerrybrown": {
"id": "jerrybrown",
"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. ",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/The-Political-Mind-of-Jerry-Brown-Podcast-Tile-703x703-1.jpg",
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"officialWebsiteLink": "/podcasts/jerrybrown",
"meta": {
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"source": "kqed",
"order": 18
},
"link": "/podcasts/jerrybrown",
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}
},
"latino-usa": {
"id": "latino-usa",
"title": "Latino USA",
"airtime": "MON 1am-2am, SUN 6pm-7pm",
"info": "Latino USA, the radio journal of news and culture, is the only national, English-language radio program produced from a Latino perspective.",
"imageSrc": "https://ww2.kqed.org/radio/wp-content/uploads/sites/50/2018/04/latinoUsa.jpg",
"officialWebsiteLink": "http://latinousa.org/",
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},
"link": "/radio/program/latino-usa",
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"apple": "https://itunes.apple.com/WebObjects/MZStore.woa/wa/viewPodcast?s=143441&mt=2&id=79681317&at=11l79Y&ct=nprdirectory",
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"rss": "https://feeds.npr.org/510016/podcast.xml"
}
},
"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/",
"meta": {
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"source": "American Public Media"
},
"link": "/radio/program/marketplace",
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"rss": "https://feeds.publicradio.org/public_feeds/marketplace-pm/rss/rss"
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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)",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/Masters-of-Scale-Podcast-Tile-360x360-1.jpg",
"officialWebsiteLink": "https://mastersofscale.com/",
"meta": {
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"source": "WaitWhat"
},
"link": "/radio/program/masters-of-scale",
"subscribe": {
"apple": "http://mastersofscale.app.link/",
"rss": "https://rss.art19.com/masters-of-scale"
}
},
"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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"apple": "https://podcasts.apple.com/us/podcast/mindshift-podcast/id1078765985",
"google": "https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5tZWdhcGhvbmUuZm0vS1FJTkM1NzY0NjAwNDI5",
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"stitcher": "https://www.stitcher.com/podcast/kqed/stories-teachers-share",
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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.",
"airtime": "MON-FRI 3am-9am",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/Morning-Edition-Podcast-Tile-360x360-1.jpg",
"officialWebsiteLink": "https://www.npr.org/programs/morning-edition/",
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"link": "/radio/program/morning-edition"
},
"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",
"imageAlt": "On Our Watch from NPR and KQED",
"officialWebsiteLink": "/podcasts/onourwatch",
"meta": {
"site": "news",
"source": "kqed",
"order": 11
},
"link": "/podcasts/onourwatch",
"subscribe": {
"apple": "https://podcasts.apple.com/podcast/id1567098962",
"google": "https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkcy5ucHIub3JnLzUxMDM2MC9wb2RjYXN0LnhtbD9zYz1nb29nbGVwb2RjYXN0cw",
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"stitcher": "https://www.stitcher.com/show/on-our-watch",
"rss": "https://feeds.npr.org/510360/podcast.xml"
}
},
"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": {
"site": "news",
"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"
}
},
"pbs-newshour": {
"id": "pbs-newshour",
"title": "PBS NewsHour",
"info": "Analysis, background reports and updates from the PBS NewsHour putting today's news in context.",
"airtime": "MON-FRI 3pm-4pm",
"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/PBS-News-Hour-Podcast-Tile-360x360-1.jpg",
"officialWebsiteLink": "https://www.pbs.org/newshour/",
"meta": {
"site": "news",
"source": "pbs"
},
"link": "/radio/program/pbs-newshour",
"subscribe": {
"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",
"imageAlt": "KQED Perspectives",
"officialWebsiteLink": "/perspectives/",
"meta": {
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"source": "kqed",
"order": 14
},
"link": "/perspectives",
"subscribe": {
"apple": "https://podcasts.apple.com/us/podcast/id73801135",
"npr": "https://www.npr.org/podcasts/432309616/perspectives",
"rss": "https://ww2.kqed.org/perspectives/category/perspectives/feed/",
"google": "https://podcasts.google.com/feed/aHR0cHM6Ly93dzIua3FlZC5vcmcvcGVyc3BlY3RpdmVzL2NhdGVnb3J5L3BlcnNwZWN0aXZlcy9mZWVkLw"
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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": {
"npr": "https://rpb3r.app.goo.gl/M4f5",
"apple": "https://itunes.apple.com/us/podcast/planet-money/id290783428?mt=2",
"tuneIn": "https://tunein.com/podcasts/Business--Economics-Podcasts/Planet-Money-p164680/",
"rss": "https://feeds.npr.org/510289/podcast.xml"
}
},
"politicalbreakdown": {
"id": "politicalbreakdown",
"title": "Political Breakdown",
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