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"slug": "how-a-landless-native-american-tribe-in-california-is-housing-its-members",
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"content": "\u003cp>Cheyanne Wright felt stuck.\u003c/p>\n\u003cp>The 23-year-old was renting a room from her boyfriend’s mother in Stockton. Her relationship with the woman had soured during the coronavirus pandemic after an argument exploded over using the kitchen. Things became so tense that Wright no longer felt safe leaving the room she shared with her boyfriend and her 4-year-old son. Space got even tighter after she gave birth to their son, Romeo.\u003c/p>\n\u003cp>“It just wasn’t working and it was really stressful,” Wright said. “I just tried to stay positive as much as possible, because [kids] can feel your stress and when you’re unhappy.”\u003c/p>\n\u003cp>[aside label=\"More Stories From KQED's Homekey Series\" postID=\"news_11877000,news_11876745\"]Wright had lost her job as a resident assistant at an elder care home in early 2020. She was desperate for a better housing situation, but all the rentals she found were over $1,200 a month, which was out of her reach.\u003c/p>\n\u003cp>“And when you have a family, it makes it really, really hard because you have to buy the food. You have to buy their clothes or diapers,” she said.\u003c/p>\n\u003cp>Wright grew up in the Mendocino County city of Ukiah, three hours from Stockton. She longed to return to rural Northern California to be closer to the redwood trees, the mountains — and to her tribe.\u003c/p>\n\u003cp>Wright is Native American and an enrolled tribal member of the Scotts Valley Band of Pomo Indians, and thought they might be able to help her find a new job and a pediatrician for her newborn. She reached out to her cousin, Joshua Ray, who is a social worker with the tribe, to see if he knew of any rooms opening up in the area.\u003c/p>\n\u003cp>Ray said he had something better: Her own two-bedroom apartment in Lakeport — across the street from Clear Lake — where the Scotts Valley tribe is headquartered. And at $450 a month, the rent was something she could afford.\u003c/p>\n\u003cp>“I just felt blessed,” she said. “It really saved us.”\u003c/p>\n\u003cp>When Wright moved in mid-February, she was one of the first residents at the 10-unit apartment complex. The goal is to eventually rent out all the units to tribal members who are currently homeless or at risk of losing their housing. The tribe estimates that about 33 of its 302 enrolled members fit into this category.\u003c/p>\n\u003cp>From the second-floor deck of one of the units, you can see the edge of Clear Lake, once a rich resource for Pomo people to fish and hunt game. Tall tule reeds growing along the water’s edge were used to make baskets, boats and even entire homes.\u003c/p>\n\u003cp>The small apartment building, which the tribe just this week named the Sugar Bowl Apartments, was purchased and remodeled using funding from \u003ca href=\"https://www.hcd.ca.gov/grants-funding/active-funding/homekey.shtml\">Homekey\u003c/a>, a statewide effort to quickly convert existing properties into temporary or permanent housing. Since launching in June 2020, the program has \u003ca href=\"https://www.kqed.org/news/11877000/californias-homekey-is-revolutionizing-homeless-housing-but-can-it-last\">created nearly 6,000 new units statewide\u003c/a> for people experiencing homelessness.\u003c/p>\n\u003cp>The Lake County project is one of three awarded to Northern California tribes during Homekey’s first year of funding. In Sonoma County, the Kashia Band of Pomo Indians are converting a Santa Rosa motel into 19 apartments for people who are chronically homeless. And in Humboldt County, the Yurok Tribe was awarded $2.2 million to purchase a Eureka motel and turn it into 18 units of permanent supportive housing.\u003c/p>\n\u003cfigure id=\"attachment_11877618\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11877618 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1-1536x1024.jpg 1536w\" sizes=\"auto, (max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Joshua Ray, a social worker with the Scotts Valley Band of Pomo Indians, inside an apartment in Lakeport on May 14, 2021 that’s being remodeled for new tenants. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Ray oversees the management and renovation of the Lakeport complex. The units were run-down when the building was purchased last year, he says, and have since been renovated with a fresh coat of paint, laminate wood flooring, a new roof and new appliances — including air conditioning. He hopes the complex will become a small modern-day village, with Native people lifting each other up.\u003c/p>\n\u003cp>“The goal is for me to help you become better than you were when you moved in here. To get you a better job. You’re going to be saving money,” he said, money that could go toward a down payment.\u003c/p>\n\u003cp>The need for more tribal housing to reduce homelessness becomes abundantly clear when reviewing the statistics. Nationally, \u003ca href=\"https://endhomelessness.org/homelessness-in-america/homelessness-statistics/state-of-homelessness-2020/\">Native Americans have the second-highest rate of homelessness\u003c/a> among all racial groups, behind Pacific Islanders.\u003c/p>\n\u003cp>For American Indians living on reservation land, homelessness often translates into overcrowding. \u003ca href=\"https://www.huduser.gov/portal/sites/default/files/pdf/HNAIHousingNeeds.pdf\">A 2017 U.S. Department of Housing and Urban Development report\u003c/a> found 16% of tribal households were considered overcrowded, compared with only 2% of households nationwide. Without enough affordable, safe housing, two or three families sometimes live under one roof — like Wright did in Stockton — often a last resort before falling into street homelessness or staying at a shelter.\u003c/p>\n\u003cp>In Lake County, Native Americans make up about 4% of the general population, but account for over 22% of the homeless population, according to the county’s 2021 \u003ca href=\"https://www.lakecoc.org/2021-pit-count-restults\">point-in-time homeless count\u003c/a>.\u003c/p>\n\u003cp>“We don’t have a big tribe, but we do have a tribe that doesn’t have housing,” said Ray.\u003c/p>\n\u003cp>They’re also a tribe that doesn’t have land, he adds, which further exacerbates their housing challenges.\u003c/p>\n\u003ch3>No Land, No Home\u003c/h3>\n\u003cp>The story of how the Scotts Valley Band of Pomo Indians lost their land is rooted in our country’s origin story. It’s a history of disenfranchisement, relocation and assimilation forged by European settlers and the federal government, with the goal of eliminating tribes and erasing native culture.\u003c/p>\n\u003cfigure id=\"attachment_11877627\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11877627 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w\" sizes=\"auto, (max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Pomo dancers perform during a tribal youth event in Upper Lake, California, on May 14, 2021. \u003ccite>(Beth LaBerge)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>But two government policies, in particular, were most harmful to Ray’s tribe: the termination of tribal status and the voluntary relocation of Native people off their reservation and into urban cities.\u003c/p>\n\u003cp>For centuries, the Scotts Valley tribe roamed from the mountains surrounding Clear Lake to the Pacific coast and down to San Pablo Bay. After a series of false promises and broken treaties, the federal government, in 1911, purchased a 56-acre parcel of land near Lakeport for the tribe to live on. But the Sugar Bowl Rancheria, as it was named, lacked water and basic utilities.\u003c/p>\n\u003cp>The tribe then lost that land in 1965, when the government terminated its tribal status, along with that of over 100 other tribes.\u003c/p>\n\u003cp>Around the same time, government relocation programs ushered Native people to cities, promising good housing and steady jobs. But that didn’t always happen, and some people disappeared into poverty or homelessness.[pullquote align=\"right\" size=\"medium\" citation=\"Patricia Franklin, member of the Scotts Valley Band of Pomo Indians\"]‘It’s a tough thing when you don’t have a place to call home and lay your head. And I finally do at my house. But I want my tribe to have a home, too.’[/pullquote]As a result of these programs, about 70% of Scotts Valley tribal members had relocated to the Bay Area by the 1970s. After a years-long court battle, the tribe had their status restored in 1992, but their homeland was never replaced.\u003c/p>\n\u003cp>“It’s very challenging because we don’t have a place to call home,” said Patricia Franklin, a Scotts Valley tribal member.\u003c/p>\n\u003cp>Because Scotts Valley is a landless tribe, its members are spread out across Alameda, Contra Costa, Lake, Mendocino and Sonoma counties. Many members live about two hours away from the tribe’s offices in Lakeport, making it difficult to have centralized health and housing services and stay united as a community.\u003c/p>\n\u003cp>For Native people, being homeless takes on a whole different meaning when you consider the legacy of racism, colonialism and land theft, says Colleen Echohawk, founder of the National Coalition to End Urban Indigenous Homelessness.\u003c/p>\n\u003cp>“You can trace it back to the very first moments of colonization in this country,” she said, noting that there were no Native homeless people before Europeans arrived in 1492.\u003c/p>\n\u003cp>“The folks that were coming into the West were like, ‘Hey, we want this land,’ ” she said. “And they moved us all into reservations.”\u003c/p>\n\u003cp>The arrival of European settlers brought diseases, forced assimilation and violent massacres of Native communities. Echohawk says many Native people today are still traumatized and distrustful of government involvement.\u003c/p>\n\u003cp>“We’ve worked with elders who for years stuck outside, slept in tents, but did not want to go anywhere near a shelter. That’s because it triggered the trauma of boarding schools, those institutionalized systems that harmed them,” she said, referring to the Indian boarding schools that many Native children were sent to as part of the government’s drive to forcibly assimilate them.\u003c/p>\n\u003cfigure id=\"attachment_11875075\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11875075 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"auto, (max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A plaque on the site of the Bloody Island massacre near Upper Lake, California. The plaque was installed by the Native Sons of the Golden West and downplays the murder of men, women and children here in 1850 at the hands of U.S. soldiers. It is covered with red paint to signify the blood spilled. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Off Highway 20 near Lakeport, a dirt road leads to \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">another site of loss and violence\u003c/a> specific to the Pomo people — a small hill past a large grassy field. It’s what remains of Bonopoti, an island where U.S. soldiers in 1850 killed nearly every man, woman and child — in what came to be known as Bloody Island. Every year, on May 15, the tribe holds \u003ca href=\"https://www.kqed.org/news/11874585/we-always-have-our-ancestors-within-us-scenes-from-bloody-islands-sunrise-ceremony\">a sunrise ceremony\u003c/a> at the site to remember the lives lost.\u003c/p>\n\u003cp>[aside postID=news_11874585 hero='https://ww2.kqed.org/app/uploads/sites/10/2021/05/UpperLake_BloodyIslandSunriseCeremony-1020x633.jpg']“It’s something that occurred to our people,” said Scotts Valley tribal member Jesse Gonzalez. “That, you know, our people never forgot.”\u003c/p>\n\u003ch3>Breaking the Cycle\u003c/h3>\n\u003cp>A \u003ca href=\"https://journals.sagepub.com/doi/abs/10.1177/0192513X12447178?journalCode=jfia&\">growing body of research\u003c/a> has found that historical trauma in Native communities can be passed down through generations. Today, many Scotts Valley tribal members are plagued by poverty, depression and substance abuse, says Gabriel Ray, Joshua Ray’s uncle, who sits on the Scotts Valley tribal council. More than half of the tribe’s members are currently unemployed, he notes.\u003c/p>\n\u003cp>“A lot of our members don’t even realize that their life has been so affected by historical trauma,” Gabriel Ray said.\u003c/p>\n\u003cp>Tribal member Patricia Franklin, Gabriel Ray’s sister, knows this firsthand. She grew up poor and was homeless most of her childhood. She, Ray and their other siblings would sleep in their car near Hopland or camp along the banks of Lake Mendocino, sometimes even during the winter.\u003c/p>\n\u003cp>“You start to think, this is normal,” she said. “But your normal is totally different than the rest of the world’s normal.”\u003c/p>\n\u003cp>[ad fullwidth]Because they moved around a lot and didn’t have stable housing, Franklin and her siblings would often miss school for months at a time. She taught herself to read when she was 7 by sounding out the words she saw in her mom’s magazines. It wasn’t until she was an adult that she went back to school to learn math and how to write, eventually earning her GED.\u003c/p>\n\u003cp>“We were just surviving,” Franklin said.\u003c/p>\n\u003cp>Franklin has had her own struggles with alcohol and methamphetamine addiction, and experienced homelessness again as an adult, staying at a local shelter on and off with her kids. She eventually got sober after reconnecting with her faith and her tribe, and she was later elected to the council.\u003c/p>\n\u003cfigure id=\"attachment_11877628\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11877628\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg\" alt=\"\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w\" sizes=\"auto, (max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Patricia Franklin performing with other Pomo dancers during a tribal youth event in Upper Lake, California, on May 14, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>In 2008, the Scotts Valley tribe received a $600,000 federal housing grant to help six families with their down payments. Franklin was one of the recipients, allowing her to buy a home in Ukiah, where she still lives with her husband Dino and their children.\u003c/p>\n\u003cp>Having a home has helped her heal, she says, and allowed her to reconnect with her culture and identity. She’s started to dance again and is part of a group of Pomo weavers who are trying to revive traditional basket weaving.\u003c/p>\n\u003cp>“It’s a tough thing when you don’t have a place to call home and lay your head. And I finally do at my house,” she said. “But I want my tribe to have a home, too.”\u003c/p>\n\u003ch3>Native-Led Housing\u003c/h3>\n\u003cp>The Lakeport apartments purchased under the Homekey program mark the most significant action to date the Scotts Valley tribe has taken to house its own members.\u003c/p>\n\u003cp>“We understand our own people,” said Franklin. “We always try to help. And so now we’re going to be able to.”\u003c/p>\n\u003cp>There are a few other Native-led housing projects around the country, including several in Minnesota. In Seattle, Colleen Echohawk, the housing activist, spearheaded one that’s set to open in the fall. She says the 80-unit project will be decorated with Indigenous art, include a Native health care clinic, and offer housing and employment assistance.\u003c/p>\n\u003cp>She hopes that it shows other Native organizations that culturally specific housing is possible.\u003c/p>\n\u003cp>“When we build our own housing, when we own our own housing, when we run our own housing, we’re continuing to message that we are healing, that we are resilient,” Echohawk said.\u003c/p>\n\u003cfigure id=\"attachment_11877616\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11877616 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w\" sizes=\"auto, (max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A deck with views of Clear Lake at the new Homekey apartment complex in Lakeport. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The apartment complex in Lakeport is just part of the Scotts Valley tribe’s greater housing vision. That includes a safe house, alcohol and substance rehabilitation, and a plot of land where the tribe could one day build its own community with housing for families and elders. But to reach that goal, it will need more funding and more land, which is likely years in the making.\u003c/p>\n\u003cp>Camille Miller is on a waiting list to move into the Lakeport apartment site. She lost her job and her partner during the pandemic, and has since drained her savings to make the rent. She says getting into one of the apartments will help her get back on her feet, adding that the prospect of living among other Native people puts her at ease.\u003c/p>\n\u003cp>“My roots are here,” she said. “This is where we belong.”\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"excerpt": "Native Americans in California make up a disproportionate number of people who live on the streets or in overcrowded housing. As part of KQED's series on the state's Homekey program, we look at one project aimed at providing housing to members of a landless Northern California tribe.",
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"title": "How a Landless Native American Tribe in California Is Housing Its Homeless Members | KQED",
"description": "Native Americans in California make up a disproportionate number of people who live on the streets or in overcrowded housing. As part of KQED's series on the state's Homekey program, we look at one project aimed at providing housing to members of a landless Northern California tribe.",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>Cheyanne Wright felt stuck.\u003c/p>\n\u003cp>The 23-year-old was renting a room from her boyfriend’s mother in Stockton. Her relationship with the woman had soured during the coronavirus pandemic after an argument exploded over using the kitchen. Things became so tense that Wright no longer felt safe leaving the room she shared with her boyfriend and her 4-year-old son. Space got even tighter after she gave birth to their son, Romeo.\u003c/p>\n\u003cp>“It just wasn’t working and it was really stressful,” Wright said. “I just tried to stay positive as much as possible, because [kids] can feel your stress and when you’re unhappy.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Wright had lost her job as a resident assistant at an elder care home in early 2020. She was desperate for a better housing situation, but all the rentals she found were over $1,200 a month, which was out of her reach.\u003c/p>\n\u003cp>“And when you have a family, it makes it really, really hard because you have to buy the food. You have to buy their clothes or diapers,” she said.\u003c/p>\n\u003cp>Wright grew up in the Mendocino County city of Ukiah, three hours from Stockton. She longed to return to rural Northern California to be closer to the redwood trees, the mountains — and to her tribe.\u003c/p>\n\u003cp>Wright is Native American and an enrolled tribal member of the Scotts Valley Band of Pomo Indians, and thought they might be able to help her find a new job and a pediatrician for her newborn. She reached out to her cousin, Joshua Ray, who is a social worker with the tribe, to see if he knew of any rooms opening up in the area.\u003c/p>\n\u003cp>Ray said he had something better: Her own two-bedroom apartment in Lakeport — across the street from Clear Lake — where the Scotts Valley tribe is headquartered. And at $450 a month, the rent was something she could afford.\u003c/p>\n\u003cp>“I just felt blessed,” she said. “It really saved us.”\u003c/p>\n\u003cp>When Wright moved in mid-February, she was one of the first residents at the 10-unit apartment complex. The goal is to eventually rent out all the units to tribal members who are currently homeless or at risk of losing their housing. The tribe estimates that about 33 of its 302 enrolled members fit into this category.\u003c/p>\n\u003cp>From the second-floor deck of one of the units, you can see the edge of Clear Lake, once a rich resource for Pomo people to fish and hunt game. Tall tule reeds growing along the water’s edge were used to make baskets, boats and even entire homes.\u003c/p>\n\u003cp>The small apartment building, which the tribe just this week named the Sugar Bowl Apartments, was purchased and remodeled using funding from \u003ca href=\"https://www.hcd.ca.gov/grants-funding/active-funding/homekey.shtml\">Homekey\u003c/a>, a statewide effort to quickly convert existing properties into temporary or permanent housing. Since launching in June 2020, the program has \u003ca href=\"https://www.kqed.org/news/11877000/californias-homekey-is-revolutionizing-homeless-housing-but-can-it-last\">created nearly 6,000 new units statewide\u003c/a> for people experiencing homelessness.\u003c/p>\n\u003cp>The Lake County project is one of three awarded to Northern California tribes during Homekey’s first year of funding. In Sonoma County, the Kashia Band of Pomo Indians are converting a Santa Rosa motel into 19 apartments for people who are chronically homeless. And in Humboldt County, the Yurok Tribe was awarded $2.2 million to purchase a Eureka motel and turn it into 18 units of permanent supportive housing.\u003c/p>\n\u003cfigure id=\"attachment_11877618\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11877618 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49293_009_LakeCounty_ProjectHomekey_05142021-qut-1-1536x1024.jpg 1536w\" sizes=\"auto, (max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Joshua Ray, a social worker with the Scotts Valley Band of Pomo Indians, inside an apartment in Lakeport on May 14, 2021 that’s being remodeled for new tenants. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Ray oversees the management and renovation of the Lakeport complex. The units were run-down when the building was purchased last year, he says, and have since been renovated with a fresh coat of paint, laminate wood flooring, a new roof and new appliances — including air conditioning. He hopes the complex will become a small modern-day village, with Native people lifting each other up.\u003c/p>\n\u003cp>“The goal is for me to help you become better than you were when you moved in here. To get you a better job. You’re going to be saving money,” he said, money that could go toward a down payment.\u003c/p>\n\u003cp>The need for more tribal housing to reduce homelessness becomes abundantly clear when reviewing the statistics. Nationally, \u003ca href=\"https://endhomelessness.org/homelessness-in-america/homelessness-statistics/state-of-homelessness-2020/\">Native Americans have the second-highest rate of homelessness\u003c/a> among all racial groups, behind Pacific Islanders.\u003c/p>\n\u003cp>For American Indians living on reservation land, homelessness often translates into overcrowding. \u003ca href=\"https://www.huduser.gov/portal/sites/default/files/pdf/HNAIHousingNeeds.pdf\">A 2017 U.S. Department of Housing and Urban Development report\u003c/a> found 16% of tribal households were considered overcrowded, compared with only 2% of households nationwide. Without enough affordable, safe housing, two or three families sometimes live under one roof — like Wright did in Stockton — often a last resort before falling into street homelessness or staying at a shelter.\u003c/p>\n\u003cp>In Lake County, Native Americans make up about 4% of the general population, but account for over 22% of the homeless population, according to the county’s 2021 \u003ca href=\"https://www.lakecoc.org/2021-pit-count-restults\">point-in-time homeless count\u003c/a>.\u003c/p>\n\u003cp>“We don’t have a big tribe, but we do have a tribe that doesn’t have housing,” said Ray.\u003c/p>\n\u003cp>They’re also a tribe that doesn’t have land, he adds, which further exacerbates their housing challenges.\u003c/p>\n\u003ch3>No Land, No Home\u003c/h3>\n\u003cp>The story of how the Scotts Valley Band of Pomo Indians lost their land is rooted in our country’s origin story. It’s a history of disenfranchisement, relocation and assimilation forged by European settlers and the federal government, with the goal of eliminating tribes and erasing native culture.\u003c/p>\n\u003cfigure id=\"attachment_11877627\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11877627 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49358_086_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w\" sizes=\"auto, (max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Pomo dancers perform during a tribal youth event in Upper Lake, California, on May 14, 2021. \u003ccite>(Beth LaBerge)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>But two government policies, in particular, were most harmful to Ray’s tribe: the termination of tribal status and the voluntary relocation of Native people off their reservation and into urban cities.\u003c/p>\n\u003cp>For centuries, the Scotts Valley tribe roamed from the mountains surrounding Clear Lake to the Pacific coast and down to San Pablo Bay. After a series of false promises and broken treaties, the federal government, in 1911, purchased a 56-acre parcel of land near Lakeport for the tribe to live on. But the Sugar Bowl Rancheria, as it was named, lacked water and basic utilities.\u003c/p>\n\u003cp>The tribe then lost that land in 1965, when the government terminated its tribal status, along with that of over 100 other tribes.\u003c/p>\n\u003cp>Around the same time, government relocation programs ushered Native people to cities, promising good housing and steady jobs. But that didn’t always happen, and some people disappeared into poverty or homelessness.\u003c/p>\u003c/div>",
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"content": "‘It’s a tough thing when you don’t have a place to call home and lay your head. And I finally do at my house. But I want my tribe to have a home, too.’",
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"content": "\u003cdiv class=\"post-body\">\u003cp>As a result of these programs, about 70% of Scotts Valley tribal members had relocated to the Bay Area by the 1970s. After a years-long court battle, the tribe had their status restored in 1992, but their homeland was never replaced.\u003c/p>\n\u003cp>“It’s very challenging because we don’t have a place to call home,” said Patricia Franklin, a Scotts Valley tribal member.\u003c/p>\n\u003cp>Because Scotts Valley is a landless tribe, its members are spread out across Alameda, Contra Costa, Lake, Mendocino and Sonoma counties. Many members live about two hours away from the tribe’s offices in Lakeport, making it difficult to have centralized health and housing services and stay united as a community.\u003c/p>\n\u003cp>For Native people, being homeless takes on a whole different meaning when you consider the legacy of racism, colonialism and land theft, says Colleen Echohawk, founder of the National Coalition to End Urban Indigenous Homelessness.\u003c/p>\n\u003cp>“You can trace it back to the very first moments of colonization in this country,” she said, noting that there were no Native homeless people before Europeans arrived in 1492.\u003c/p>\n\u003cp>“The folks that were coming into the West were like, ‘Hey, we want this land,’ ” she said. “And they moved us all into reservations.”\u003c/p>\n\u003cp>The arrival of European settlers brought diseases, forced assimilation and violent massacres of Native communities. Echohawk says many Native people today are still traumatized and distrustful of government involvement.\u003c/p>\n\u003cp>“We’ve worked with elders who for years stuck outside, slept in tents, but did not want to go anywhere near a shelter. That’s because it triggered the trauma of boarding schools, those institutionalized systems that harmed them,” she said, referring to the Indian boarding schools that many Native children were sent to as part of the government’s drive to forcibly assimilate them.\u003c/p>\n\u003cfigure id=\"attachment_11875075\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11875075 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"auto, (max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A plaque on the site of the Bloody Island massacre near Upper Lake, California. The plaque was installed by the Native Sons of the Golden West and downplays the murder of men, women and children here in 1850 at the hands of U.S. soldiers. It is covered with red paint to signify the blood spilled. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Off Highway 20 near Lakeport, a dirt road leads to \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">another site of loss and violence\u003c/a> specific to the Pomo people — a small hill past a large grassy field. It’s what remains of Bonopoti, an island where U.S. soldiers in 1850 killed nearly every man, woman and child — in what came to be known as Bloody Island. Every year, on May 15, the tribe holds \u003ca href=\"https://www.kqed.org/news/11874585/we-always-have-our-ancestors-within-us-scenes-from-bloody-islands-sunrise-ceremony\">a sunrise ceremony\u003c/a> at the site to remember the lives lost.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>“It’s something that occurred to our people,” said Scotts Valley tribal member Jesse Gonzalez. “That, you know, our people never forgot.”\u003c/p>\n\u003ch3>Breaking the Cycle\u003c/h3>\n\u003cp>A \u003ca href=\"https://journals.sagepub.com/doi/abs/10.1177/0192513X12447178?journalCode=jfia&\">growing body of research\u003c/a> has found that historical trauma in Native communities can be passed down through generations. Today, many Scotts Valley tribal members are plagued by poverty, depression and substance abuse, says Gabriel Ray, Joshua Ray’s uncle, who sits on the Scotts Valley tribal council. More than half of the tribe’s members are currently unemployed, he notes.\u003c/p>\n\u003cp>“A lot of our members don’t even realize that their life has been so affected by historical trauma,” Gabriel Ray said.\u003c/p>\n\u003cp>Tribal member Patricia Franklin, Gabriel Ray’s sister, knows this firsthand. She grew up poor and was homeless most of her childhood. She, Ray and their other siblings would sleep in their car near Hopland or camp along the banks of Lake Mendocino, sometimes even during the winter.\u003c/p>\n\u003cp>“You start to think, this is normal,” she said. “But your normal is totally different than the rest of the world’s normal.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Because they moved around a lot and didn’t have stable housing, Franklin and her siblings would often miss school for months at a time. She taught herself to read when she was 7 by sounding out the words she saw in her mom’s magazines. It wasn’t until she was an adult that she went back to school to learn math and how to write, eventually earning her GED.\u003c/p>\n\u003cp>“We were just surviving,” Franklin said.\u003c/p>\n\u003cp>Franklin has had her own struggles with alcohol and methamphetamine addiction, and experienced homelessness again as an adult, staying at a local shelter on and off with her kids. She eventually got sober after reconnecting with her faith and her tribe, and she was later elected to the council.\u003c/p>\n\u003cfigure id=\"attachment_11877628\" class=\"wp-caption aligncenter\" style=\"max-width: 800px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-11877628\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg\" alt=\"\" width=\"800\" height=\"533\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49368_096_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w\" sizes=\"auto, (max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Patricia Franklin performing with other Pomo dancers during a tribal youth event in Upper Lake, California, on May 14, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>In 2008, the Scotts Valley tribe received a $600,000 federal housing grant to help six families with their down payments. Franklin was one of the recipients, allowing her to buy a home in Ukiah, where she still lives with her husband Dino and their children.\u003c/p>\n\u003cp>Having a home has helped her heal, she says, and allowed her to reconnect with her culture and identity. She’s started to dance again and is part of a group of Pomo weavers who are trying to revive traditional basket weaving.\u003c/p>\n\u003cp>“It’s a tough thing when you don’t have a place to call home and lay your head. And I finally do at my house,” she said. “But I want my tribe to have a home, too.”\u003c/p>\n\u003ch3>Native-Led Housing\u003c/h3>\n\u003cp>The Lakeport apartments purchased under the Homekey program mark the most significant action to date the Scotts Valley tribe has taken to house its own members.\u003c/p>\n\u003cp>“We understand our own people,” said Franklin. “We always try to help. And so now we’re going to be able to.”\u003c/p>\n\u003cp>There are a few other Native-led housing projects around the country, including several in Minnesota. In Seattle, Colleen Echohawk, the housing activist, spearheaded one that’s set to open in the fall. She says the 80-unit project will be decorated with Indigenous art, include a Native health care clinic, and offer housing and employment assistance.\u003c/p>\n\u003cp>She hopes that it shows other Native organizations that culturally specific housing is possible.\u003c/p>\n\u003cp>“When we build our own housing, when we own our own housing, when we run our own housing, we’re continuing to message that we are healing, that we are resilient,” Echohawk said.\u003c/p>\n\u003cfigure id=\"attachment_11877616\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11877616 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/06/RS49303_019_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w\" sizes=\"auto, (max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A deck with views of Clear Lake at the new Homekey apartment complex in Lakeport. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The apartment complex in Lakeport is just part of the Scotts Valley tribe’s greater housing vision. That includes a safe house, alcohol and substance rehabilitation, and a plot of land where the tribe could one day build its own community with housing for families and elders. But to reach that goal, it will need more funding and more land, which is likely years in the making.\u003c/p>\n\u003cp>Camille Miller is on a waiting list to move into the Lakeport apartment site. She lost her job and her partner during the pandemic, and has since drained her savings to make the rent. She says getting into one of the apartments will help her get back on her feet, adding that the prospect of living among other Native people puts her at ease.\u003c/p>\n\u003cp>“My roots are here,” she said. “This is where we belong.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"slug": "we-always-have-our-ancestors-within-us-scenes-from-bloody-islands-sunrise-ceremony",
"title": "'We Always Have Our Ancestors Within Us': Scenes From Bloody Island's Sunrise Ceremony",
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"headTitle": "‘We Always Have Our Ancestors Within Us’: Scenes From Bloody Island’s Sunrise Ceremony | KQED",
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"content": "\u003cp>[dropcap]O[/dropcap]ne-hundred seventy-one years ago, the small island of Bonopoti in Lake County was still a haven for the people who had lived here for centuries: the Pomo. It was where many people gathered to fish, and to collect plants and medicine — at a time when the Gold Rush and colonial policies were already rapidly transforming Indigenous people’s way of life.\u003c/p>\n\u003cp>On May 15, 1850, a U.S Army regiment arrived on the island and killed every Pomo man, woman and child they could find there. From then on, Bonopoti became known as Bloody Island.\u003c/p>\n\u003cp>Clayton Duncan’s great-grandmother Lucy Moore was just a child when she survived the Bloody Island Massacre by hiding below the surface of the water, breathing through a hollowed-out reed. And for two decades, along with his brother Douglas, \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">Duncan has organized a Sunrise Ceremony of Forgiveness every May\u003c/a> at Bloody Island. \u003cem>(Listen to Duncan tell the story \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">on The California Report Magazine\u003c/a>)\u003c/em>\u003c/p>\n\u003cp>[aside postID=news_11818362 hero='https://ww2.kqed.org/app/uploads/sites/10/2020/05/RS43182_IMG_0012-qut-1020x765.jpg']It’s a space where people from different Indigenous tribes gather to honor those ancestors claimed in the massacre — and to look to the future. \u003c/p>\n\u003cp>Now in his 70s, year after year Duncan remains an integral figure at this ceremony, and a passionate advocate for the gathering’s ethos of remembrance with forgiveness.\u003c/p>\n\u003cp>At the 2021 ceremony on May 15, Duncan told the assembled people that “no matter how much anger, no matter how much hatred is out there that’s going to face you, you have to do it this way: this love way. This respectful way.”\u003c/p>\n\u003cfigure id=\"attachment_11875207\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875207\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Clayton Duncan speaks during a tribal youth event in Upper Lake, California, on May 14, 2021, where he tells the crowd the history of the Bloody Island Massacre. \u003ccite>(Beth LaBerge)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We can learn no matter how old we get. We can change no matter how old we get,” he said.\u003c/p>\n\u003ch3>‘We Always Have Our Ancestors Within Us’\u003c/h3>\n\u003cp>There’s no way to confirm how many Pomo people were killed that day at the massacre. \u003c/p>\n\u003cp>Army estimates from the time put the death toll at around 200 people. Contemporary Indigenous leaders estimate closer to 400 people lived on the island – and very few survived.\u003c/p>\n\u003cfigure id=\"attachment_11875061\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875061\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Robert Bell, Vietnam War veteran and a Cahto tribe member, stands in a circle during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The 2021 Sunrise Ceremony saw the participants first gather in the dancing arbor where they had danced the night before, saying a blessing for the land and putting down tobacco in a fire before circling out of the dancing ground.\u003c/p>\n\u003cp>Those gathered then walked down the dirt road across Highway 20, and down the path named Reclamation Road that leads to where the massacre occurred.\u003c/p>\n\u003cfigure id=\"attachment_11875065\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875065\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Lupe Luna moves through the circle smudging attendees from head to foot during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. ‘Usually every time we come together and we smudge and we burn some sage, it’s a cleansing. So it’s to get rid of all of that negative energy, whatever you’re carrying that you brought in,’ she said. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“It’s a beautiful feeling,” said attendee Lupe Luna. \u003c/p>\n\u003cp>“Going out there and hearing everybody’s story, with the mic and saying a prayer, singing songs, burning some sage, releasing the negative feeling,” Luna said. “And having hope and faith that something will happen for the greater good for our people.”\u003c/p>\n\u003cp>Eileen Boughton attended the ceremony for the first time this year after recently learning that her own grandfather had been present at the massacre — and survived. \u003c/p>\n\u003cp>“I’m 64 and I never knew that,” she said. “If he didn’t survive, we wouldn’t be here.”\u003c/p>\n\u003cfigure id=\"attachment_11875080\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875080\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton on the grounds of the dance arbor near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Boughton said she tells her younger family members, now that she knows the story. “I am so grateful, and we always have our ancestors within us. They’re in our blood. They’re everywhere we go.”\u003c/p>\n\u003cp>Boughton’s drive to spread the word about her family’s history, and her community’s past, is in contrast to how she recalls her own childhood questions about her heritage being met with “anger and the frustration” from her elders. Frustration directed not at her, but at the injustice of the treatment the Pomo have received over the years, and stemming from the personal trauma suffered by those same family members, who had felt their Indigenous identities being deliberately erased.\u003c/p>\n\u003cfigure id=\"attachment_11875067\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875067\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton (left) and Lupe Luna raise their fists during a song at the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Being at the ceremony, said Boughton, was “just beautiful. It was stunning. It was spectacular.”\u003c/p>\n\u003cp>But on Bloody Island, joy at the beauty of the gathering and the sense of community intermingles with the pain of this historic atrocity — and also the trauma inherent in remembrance.\u003c/p>\n\u003cfigure id=\"attachment_11875060\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875060\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A group walks from a dance arbor located on tribal lands near Upper Lake, singing the ghost dance song on May 15, 2021, down Reclamation Road to the Bloody Island Sunrise Ceremony. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Pomo Elder Thomas Leon Brown took the microphone at the Sunrise Ceremony to speak of the emotional weight incurred by his repeated retellings of the Bloody Island Massacre in the region’s schools.\u003c/p>\n\u003cp>“I never realized in all my years as an elder how much that each time you tell that story, how much it hurts — what happened to our people,” said Brown.\u003c/p>\n\u003cfigure id=\"attachment_11875063\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875063\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Thomas Leon Brown speaks during the Bloody Island Sunrise Ceremony on May 15, 2021 near Upper Lake. Brown teaches the history of Bloody Island at Lake County schools. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We have what we call now historical trauma, intergenerational trauma among our children, and among a lot of our families,” Brown said. “But we have to keep on praying. Do these healing songs. Bring our people together.”\u003c/p>\n\u003ch3>Remembering, Renaming\u003c/h3>\n\u003cp>Another way the Bloody Island Massacre carries its impact into the present day is in the current push to rename the nearby town, which bears the name of the man whose cruelty set the massacre in motion: Kelseyville.\u003c/p>\n\u003cfigure id=\"attachment_11875081\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" class=\"size-full wp-image-11875081\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The view from above Clear Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The U.S. Army’s supposed justification for the slaughter: the fact that members of the Pomo had previously killed two notoriously brutal white ranchers who had systematically enslaved, abused and starved the local people.\u003c/p>\n\u003cp>Andrew Kelsey, for whom Kelseyville was named in 1882, was one of those white ranchers – and his cruelty toward the local Indigenous people was legendary. Along with a man named Charles Stone, Kelsey forced Pomo to work as laborers on their ranch. Native people were often starved and beaten, sometimes even strung up from trees as a form of torture.\u003c/p>\n\u003cfigure id=\"attachment_11875071\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875071\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Douglas Duncan touches the earth near the site of the Bloody Island Massacre during a Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>It all came to a head after Kelsey lashed a young Pomo boy 100 times, then shot him, allegedly for flirting with a Pomo woman Kelsey was holding on his property. Enraged at this culmination of longstanding violence and oppression, Pomo men killed Kelsey and Stone soon after.\u003c/p>\n\u003cp>Now, the local volunteer group \u003ca href=\"http://citizensforhealing.org/\">Citizens for Healing\u003c/a> wants to see the town’s name changed. They say the “unwarranted and disrespectful” naming is an insult to the tribal community and also “shames local pioneer descendants and current residents.” Kelsey’s killing, the group said, was a “justifiable execution” in the light of his brutal violence toward local people.\u003c/p>\n\u003cfigure id=\"attachment_11875073\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875073\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Spirit Olevia and her son Anaiah listen to speakers during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. Spirit is a singer, often dedicating her work to her ancestors.\u003c/figcaption>\u003c/figure>\n\u003cp>Citizens for Healing member Kevin Engle attended the 2021 Sunrise Ceremony and said he was initially unfamiliar with the story of the Bloody Island Massacre — but that his research revealed the true extent of the island’s horrific past.\u003c/p>\n\u003cp>“The more I got into it, the more I found,” he said. “It’s amazing how much of a historical record there is, and what a documented trail these guys left behind.”\u003c/p>\n\u003cfigure id=\"attachment_11875066\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875066\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Yolanda Cota (left) and her niece Elizabeth Ku-Oi Six speak during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>These pushes to honor the area’s Indigenous history are also echoed in the conversations around how the Bloody Island Massacre itself should be memorialized — not just on the landscape, but in the community.\u003c/p>\n\u003cp>Douglas Duncan — brother to Clayton Duncan, with whom he works to bring the Sunrise Ceremony to life each year — notes that the plaque on the island incorrectly terms those events as a “battle.”\u003c/p>\n\u003cp>“It wasn’t a battle,” he said. “It was a massacre.” \u003c/p>\n\u003cp>This plaque remains spattered in red paint, to signify the blood spilled at this site.\u003c/p>\n\u003cfigure id=\"attachment_11875075\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875075\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A plaque on a rock outcropping on the site of the Bloody Island Massacre near Upper Lake on May 15, 2021. The plaque was installed by the Native Sons of the Golden West and downplays the murders that took place. It is covered with red paint to signify the blood spilled there. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>If the state truly wants to share an accurate history with its people, said Douglas Duncan, this particular memorial plaque should be changed to echo the language that’s on the California Historical Landmark plaque that stands on the highway nearby — the one that accurately recognizes the deaths as a military massacre.\u003c/p>\n\u003cfigure id=\"attachment_11875072\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875072\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Douglas Duncan sings at the end of the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>But beyond plaques, for Douglas Duncan, truly honoring this painful history might look more like providing spaces for the community to commune and thrive: healing centers that focus on supporting body and soul, and a museum celebrating Indigenous traditions — “so that younger ones can learn,” he said.\u003c/p>\n\u003cp>For Lupe Luna, her vision of wider healing is in large part dependent on not just raising awareness of the painful histories that came before, but finding community in that awareness. To have people “have that humble heart and come together as one, as unity … as strong people and bring healing within ourselves, and within Mother Earth.”\u003c/p>\n\u003cfigure id=\"attachment_11875068\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875068\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton (left) and Lupe Luna hug after singing during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The goal, said Luna, is “that we have hope — that our future generations don’t have to go through this type of trauma.”\u003c/p>\n\u003cp>Of this moment in time, Clayton Duncan said, “I feel in my heart it’s time for change. And I think Lake County is going to be the center of letting this out: the feeling, this forgiveness.”\u003c/p>\n\u003cfigure id=\"attachment_11875076\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875076\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The site of the Bloody Island Massacre near Upper Lake, California, on May 15, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>\u003cem>This story includes reporting from KQED’s Sasha Khokha and Suzie Racho.\u003c/em>\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"excerpt": "In May of 1850, the U.S. Army massacred hundreds of Pomo people in Lake County. Every year, their descendants — and many others — gather here at sunrise to honor this history.",
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"title": "'We Always Have Our Ancestors Within Us': Scenes From Bloody Island's Sunrise Ceremony | KQED",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003c/p>\u003cp>\u003cspan class=\"utils-parseShortcode-shortcodes-__dropcapShortcode__dropcap\">O\u003c/span>\u003c/p>\u003cp>ne-hundred seventy-one years ago, the small island of Bonopoti in Lake County was still a haven for the people who had lived here for centuries: the Pomo. It was where many people gathered to fish, and to collect plants and medicine — at a time when the Gold Rush and colonial policies were already rapidly transforming Indigenous people’s way of life.\u003c/p>\n\u003cp>On May 15, 1850, a U.S Army regiment arrived on the island and killed every Pomo man, woman and child they could find there. From then on, Bonopoti became known as Bloody Island.\u003c/p>\n\u003cp>Clayton Duncan’s great-grandmother Lucy Moore was just a child when she survived the Bloody Island Massacre by hiding below the surface of the water, breathing through a hollowed-out reed. And for two decades, along with his brother Douglas, \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">Duncan has organized a Sunrise Ceremony of Forgiveness every May\u003c/a> at Bloody Island. \u003cem>(Listen to Duncan tell the story \u003ca href=\"https://www.kqed.org/news/11818362/marking-a-california-massacre-with-a-native-ceremony-of-forgiveness\">on The California Report Magazine\u003c/a>)\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>It’s a space where people from different Indigenous tribes gather to honor those ancestors claimed in the massacre — and to look to the future. \u003c/p>\n\u003cp>Now in his 70s, year after year Duncan remains an integral figure at this ceremony, and a passionate advocate for the gathering’s ethos of remembrance with forgiveness.\u003c/p>\n\u003cp>At the 2021 ceremony on May 15, Duncan told the assembled people that “no matter how much anger, no matter how much hatred is out there that’s going to face you, you have to do it this way: this love way. This respectful way.”\u003c/p>\n\u003cfigure id=\"attachment_11875207\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875207\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49315_031_LakeCounty_ProjectHomekey_05142021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Clayton Duncan speaks during a tribal youth event in Upper Lake, California, on May 14, 2021, where he tells the crowd the history of the Bloody Island Massacre. \u003ccite>(Beth LaBerge)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We can learn no matter how old we get. We can change no matter how old we get,” he said.\u003c/p>\n\u003ch3>‘We Always Have Our Ancestors Within Us’\u003c/h3>\n\u003cp>There’s no way to confirm how many Pomo people were killed that day at the massacre. \u003c/p>\n\u003cp>Army estimates from the time put the death toll at around 200 people. Contemporary Indigenous leaders estimate closer to 400 people lived on the island – and very few survived.\u003c/p>\n\u003cfigure id=\"attachment_11875061\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875061\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49144_007_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Robert Bell, Vietnam War veteran and a Cahto tribe member, stands in a circle during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The 2021 Sunrise Ceremony saw the participants first gather in the dancing arbor where they had danced the night before, saying a blessing for the land and putting down tobacco in a fire before circling out of the dancing ground.\u003c/p>\n\u003cp>Those gathered then walked down the dirt road across Highway 20, and down the path named Reclamation Road that leads to where the massacre occurred.\u003c/p>\n\u003cfigure id=\"attachment_11875065\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875065\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49169_033_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Lupe Luna moves through the circle smudging attendees from head to foot during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. ‘Usually every time we come together and we smudge and we burn some sage, it’s a cleansing. So it’s to get rid of all of that negative energy, whatever you’re carrying that you brought in,’ she said. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“It’s a beautiful feeling,” said attendee Lupe Luna. \u003c/p>\n\u003cp>“Going out there and hearing everybody’s story, with the mic and saying a prayer, singing songs, burning some sage, releasing the negative feeling,” Luna said. “And having hope and faith that something will happen for the greater good for our people.”\u003c/p>\n\u003cp>Eileen Boughton attended the ceremony for the first time this year after recently learning that her own grandfather had been present at the massacre — and survived. \u003c/p>\n\u003cp>“I’m 64 and I never knew that,” she said. “If he didn’t survive, we wouldn’t be here.”\u003c/p>\n\u003cfigure id=\"attachment_11875080\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875080\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49217_086_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton on the grounds of the dance arbor near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Boughton said she tells her younger family members, now that she knows the story. “I am so grateful, and we always have our ancestors within us. They’re in our blood. They’re everywhere we go.”\u003c/p>\n\u003cp>Boughton’s drive to spread the word about her family’s history, and her community’s past, is in contrast to how she recalls her own childhood questions about her heritage being met with “anger and the frustration” from her elders. Frustration directed not at her, but at the injustice of the treatment the Pomo have received over the years, and stemming from the personal trauma suffered by those same family members, who had felt their Indigenous identities being deliberately erased.\u003c/p>\n\u003cfigure id=\"attachment_11875067\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875067\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49180_044_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton (left) and Lupe Luna raise their fists during a song at the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Being at the ceremony, said Boughton, was “just beautiful. It was stunning. It was spectacular.”\u003c/p>\n\u003cp>But on Bloody Island, joy at the beauty of the gathering and the sense of community intermingles with the pain of this historic atrocity — and also the trauma inherent in remembrance.\u003c/p>\n\u003cfigure id=\"attachment_11875060\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875060\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49138_001_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A group walks from a dance arbor located on tribal lands near Upper Lake, singing the ghost dance song on May 15, 2021, down Reclamation Road to the Bloody Island Sunrise Ceremony. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Pomo Elder Thomas Leon Brown took the microphone at the Sunrise Ceremony to speak of the emotional weight incurred by his repeated retellings of the Bloody Island Massacre in the region’s schools.\u003c/p>\n\u003cp>“I never realized in all my years as an elder how much that each time you tell that story, how much it hurts — what happened to our people,” said Brown.\u003c/p>\n\u003cfigure id=\"attachment_11875063\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875063\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49162_025_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Thomas Leon Brown speaks during the Bloody Island Sunrise Ceremony on May 15, 2021 near Upper Lake. Brown teaches the history of Bloody Island at Lake County schools. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“We have what we call now historical trauma, intergenerational trauma among our children, and among a lot of our families,” Brown said. “But we have to keep on praying. Do these healing songs. Bring our people together.”\u003c/p>\n\u003ch3>Remembering, Renaming\u003c/h3>\n\u003cp>Another way the Bloody Island Massacre carries its impact into the present day is in the current push to rename the nearby town, which bears the name of the man whose cruelty set the massacre in motion: Kelseyville.\u003c/p>\n\u003cfigure id=\"attachment_11875081\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" class=\"size-full wp-image-11875081\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49219_089_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The view from above Clear Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The U.S. Army’s supposed justification for the slaughter: the fact that members of the Pomo had previously killed two notoriously brutal white ranchers who had systematically enslaved, abused and starved the local people.\u003c/p>\n\u003cp>Andrew Kelsey, for whom Kelseyville was named in 1882, was one of those white ranchers – and his cruelty toward the local Indigenous people was legendary. Along with a man named Charles Stone, Kelsey forced Pomo to work as laborers on their ranch. Native people were often starved and beaten, sometimes even strung up from trees as a form of torture.\u003c/p>\n\u003cfigure id=\"attachment_11875071\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875071\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49193_058_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Douglas Duncan touches the earth near the site of the Bloody Island Massacre during a Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>It all came to a head after Kelsey lashed a young Pomo boy 100 times, then shot him, allegedly for flirting with a Pomo woman Kelsey was holding on his property. Enraged at this culmination of longstanding violence and oppression, Pomo men killed Kelsey and Stone soon after.\u003c/p>\n\u003cp>Now, the local volunteer group \u003ca href=\"http://citizensforhealing.org/\">Citizens for Healing\u003c/a> wants to see the town’s name changed. They say the “unwarranted and disrespectful” naming is an insult to the tribal community and also “shames local pioneer descendants and current residents.” Kelsey’s killing, the group said, was a “justifiable execution” in the light of his brutal violence toward local people.\u003c/p>\n\u003cfigure id=\"attachment_11875073\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875073\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49195_060_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Spirit Olevia and her son Anaiah listen to speakers during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. Spirit is a singer, often dedicating her work to her ancestors.\u003c/figcaption>\u003c/figure>\n\u003cp>Citizens for Healing member Kevin Engle attended the 2021 Sunrise Ceremony and said he was initially unfamiliar with the story of the Bloody Island Massacre — but that his research revealed the true extent of the island’s horrific past.\u003c/p>\n\u003cp>“The more I got into it, the more I found,” he said. “It’s amazing how much of a historical record there is, and what a documented trail these guys left behind.”\u003c/p>\n\u003cfigure id=\"attachment_11875066\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875066\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49178_042_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Yolanda Cota (left) and her niece Elizabeth Ku-Oi Six speak during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>These pushes to honor the area’s Indigenous history are also echoed in the conversations around how the Bloody Island Massacre itself should be memorialized — not just on the landscape, but in the community.\u003c/p>\n\u003cp>Douglas Duncan — brother to Clayton Duncan, with whom he works to bring the Sunrise Ceremony to life each year — notes that the plaque on the island incorrectly terms those events as a “battle.”\u003c/p>\n\u003cp>“It wasn’t a battle,” he said. “It was a massacre.” \u003c/p>\n\u003cp>This plaque remains spattered in red paint, to signify the blood spilled at this site.\u003c/p>\n\u003cfigure id=\"attachment_11875075\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875075\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49203_069_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A plaque on a rock outcropping on the site of the Bloody Island Massacre near Upper Lake on May 15, 2021. The plaque was installed by the Native Sons of the Golden West and downplays the murders that took place. It is covered with red paint to signify the blood spilled there. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>If the state truly wants to share an accurate history with its people, said Douglas Duncan, this particular memorial plaque should be changed to echo the language that’s on the California Historical Landmark plaque that stands on the highway nearby — the one that accurately recognizes the deaths as a military massacre.\u003c/p>\n\u003cfigure id=\"attachment_11875072\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875072\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49194_059_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Douglas Duncan sings at the end of the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>But beyond plaques, for Douglas Duncan, truly honoring this painful history might look more like providing spaces for the community to commune and thrive: healing centers that focus on supporting body and soul, and a museum celebrating Indigenous traditions — “so that younger ones can learn,” he said.\u003c/p>\n\u003cp>For Lupe Luna, her vision of wider healing is in large part dependent on not just raising awareness of the painful histories that came before, but finding community in that awareness. To have people “have that humble heart and come together as one, as unity … as strong people and bring healing within ourselves, and within Mother Earth.”\u003c/p>\n\u003cfigure id=\"attachment_11875068\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875068\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49181_046_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Eileen Boughton (left) and Lupe Luna hug after singing during the Bloody Island Sunrise Ceremony near Upper Lake on May 15, 2021. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The goal, said Luna, is “that we have hope — that our future generations don’t have to go through this type of trauma.”\u003c/p>\n\u003cp>Of this moment in time, Clayton Duncan said, “I feel in my heart it’s time for change. And I think Lake County is going to be the center of letting this out: the feeling, this forgiveness.”\u003c/p>\n\u003cfigure id=\"attachment_11875076\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11875076\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2021/05/RS49208_074_UpperLake_BloodyIslandSunriseCeremony_05152021-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The site of the Bloody Island Massacre near Upper Lake, California, on May 15, 2021.\u003c/figcaption>\u003c/figure>\n\u003cp>\u003cem>This story includes reporting from KQED’s Sasha Khokha and Suzie Racho.\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"disqusTitle": "‘We’re Born Indian and We Die White’: California Indigenous Fear COVID Deaths Undercounted",
"title": "‘We’re Born Indian and We Die White’: California Indigenous Fear COVID Deaths Undercounted",
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"content": "\u003cp>For years, Betty Sigala spoke to her family about her death: she didn’t want to be put on a machine and she didn’t want to die alone.\u003c/p>\n\u003cp>When she was admitted in June to the COVID-19 care ward at her local hospital, her family refused a ventilator. One of her grandsons convinced the nurses to ignore the no visitors rule and let him in.\u003c/p>\n\u003cp>He set up an iPad so the family could speak with her, then held her hand as she died.\u003c/p>\n\u003cp>Her granddaughter, Leticia Aguilar, 37, lit a fire for her that lasted four days and four nights, a tradition of their Pinoleville Pomo Nation. She cut her hair in mourning, and sang and gave offerings to help her grandmother on the yearlong journey she would take to her final resting place.\u003c/p>\n\u003cp>As Aguilar arranged for her grandmother’s burial, Liz Sigala, Aguilar’s aunt and Betty Sigala’s daughter, was admitted to emergency room care. She couldn’t breathe, gasping for air when she tried to speak.\u003c/p>\n\u003cp>[aside tag=\"coronavirus,covid-19\" label=\"more coverage\"]\u003c/p>\n\u003cp>Eleven days after her mother’s death, Liz Sigala died from COVID-19. The family held a double burial. Aguilar lit the fire once again.\u003c/p>\n\u003cp>Amid the ceremony and grieving, Aguilar made sure to fill out both death certificates, marking each of them “Native American.” She was proud she could do this last thing for them.\u003c/p>\n\u003cp>“I’m so glad that we were able to have them counted,” she recalled nearly eight months later. “It meant a lot for us, as natives.”\u003c/p>\n\u003cp>Aguilar, who lives in Sacramento, feared that if she let hospital staff fill out the form her family would be misclassified as Latino, white or even marked as “other.”\u003c/p>\n\u003cp>Native American leaders across California said COVID-19 deaths are a shadow on their communities, yet state figures show few American Indian people have died here compared with other states. Leaders and experts fear their community’s deaths have been undercounted because of a long history of Native Americans being racially misclassified. And data shows they may be correct.\u003c/p>\n\u003cp>This unacceptable and damaging practice can bar native people from getting the help and resources they actually need, they said.\u003c/p>\n\u003cfigure id=\"attachment_11863263\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863263\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut.jpg\" alt=\"\" width=\"1568\" height=\"1047\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut-800x534.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut-1020x681.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut-1536x1026.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">James Gensaw, a Yurok language teacher and ceremonial practitioner, performs a Brush Dance demonstration. \u003ccite>(Photo courtesy of Yurok Tribe)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>California has the largest number of American Indians and Alaska Natives in the United States and the largest number of American Indians and Alaska Natives living in urban centers. They are often declared white, Latino or Black on official forms by uninformed hospital workers, according to community leaders and various studies. Sometimes they are simply listed as “other.”\u003c/p>\n\u003cp>Nearly 9,000 American Indians in California have been sickened by COVID-19 and 163 have died, according to the state public health authority.\u003c/p>\n\u003cp>Native American leaders said those figures do not reflect the death and sickness they’ve seen invade their communities, both on and off reservation land. It also doesn’t reflect national data that shows Native Americans, who are especially vulnerable to COVID-19 because of chronic diseases such as diabetes, heart disease and hypertension, are dying at horrifying high rates.\u003c/p>\n\u003cp>Data from the Centers for Disease Control and Prevention shows American Indians and Alaska Natives are the single group hardest-hit by the pandemic. They are diagnosed with COVID-19 at nearly twice the rate of white people, hospitalized almost four times as frequently and die at a rate of two and a half times that of whites.\u003c/p>\n\u003cp>[pullquote size='medium' align='right' citation='Virginia Hedrick, executive director of the Consortium for Urban Indian Health']'For me, this is a culminating event. This is historical trauma playing out in real time.'[/pullquote]\u003c/p>\n\u003cp>As of December, 2,689 non-Hispanic American Indians had died from COVID-19, according to the CDC. However, many states do not separate out American Indians into their own category, which \u003ca href=\"https://www.brookings.edu/research/american-indians-and-alaska-natives-are-dying-of-covid-19-at-shocking-rates/\">public health experts suggest\u003c/a> has lowered the overall tally of native deaths in the U.S.\u003c/p>\n\u003cp>In California, native people comprise .3% of all deaths and diagnoses of COVID-19, and account for about .5% of the total population, at about 330,000.\u003c/p>\n\u003cp>The California Department of Public Health said it has worked to decrease instances of racial misclassification in recent years, but conceded that officials may have misclassified American Indians in an attempt to prevent double-counting cases. Under state guidance, anyone who states they have American Indian heritage in combination with another race or ethnicity are counted as Hispanic/Latino or multiracial instead.\u003c/p>\n\u003cp>“This approach is the national standard for reporting disease rates and has several advantages,” the health department wrote in a statement to The Salinas Californian. “However, it also has limitations. Any classification system will not be able to capture the complexity and richness of racial identity.”\u003c/p>\n\u003cp>Acknowledging the problem doesn’t change the fact that the data is wrong, experts said.\u003c/p>\n\u003cp>“The problem is in the data itself,” said Virginia Hedrick, executive director of the Consortium for Urban Indian Health, a California nonprofit alliance of service providers dedicated to improving American Indian healthcare. “I don’t trust the state data. I haven’t ever.\u003c/p>\n\u003cp>“For me, this is a culminating event. This is historical trauma playing out in real time.”\u003c/p>\n\u003cfigure id=\"attachment_11863264\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863264\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut.jpg\" alt=\"\" width=\"1568\" height=\"1045\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut-800x533.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut-1020x680.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">Photos of Elizabeth Sigala and Betty Ann Sigala who passed away from Covid-19 last year, in Leticia Aguilar’s home in Elk Grove on February 26, 2021 \u003ccite>(Salgu Wissmath/USA TODAY)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>Native American Deaths Going Uncounted\u003c/h3>\n\u003cp>For many Native Americans in California, it seems like every few weeks there’s another death. San Carlos Apache tribe member Britta Guerrero has donated to a number of funerals and attended a few via Zoom, streaming the proceedings in her living room. The familiar ceremonies and readings meant to guide her through her grief felt remote, unreal.\u003c/p>\n\u003cp>“I don’t think that we are able to even deal with the trauma of loss yet,” she said.\u003c/p>\n\u003cp>Guerrero, the executive director of the Sacramento Native American Health Center, has seen nine die in her immediate circle over the past year. Her clinic has donated or sent flowers to a dozen more funerals.\u003c/p>\n\u003cp>“We’ve been trying to go through the motions of grieving and burying people,” Guerrero said. “We know a lot of people are missing, and we won’t understand the gravity of that until we’re back together and we see who is gone.”\u003c/p>\n\u003cp>Guerrero’s own experience in the community and her work in American Indian healthcare have shown her the official tally of American Indian deaths is too low.\u003c/p>\n\u003cp>“There’s misclassification there,” she said, pointing to the health department’s decision to count people with multiple racial heritages as multiracial or Hispanic/Latino instead of American Indian.\u003c/p>\n\u003cp>That sense of loss the living suffer is heightened by fear that their loved ones might be scrubbed from American Indian history by an inaccurate document.\u003c/p>\n\u003cfigure id=\"attachment_11863265\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863265\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut.jpg\" alt=\"\" width=\"1568\" height=\"1047\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut-800x534.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut-1020x681.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut-1536x1026.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">From left, Sergio Hinojosa Jr., Leticia Aguilar, Jordan Hinojosa, Jenny Sigala, Sergio Hinojosa III, and Angelina Hinojosa pose for a portrait in their home in Elk Grove on February 26, 2021. \u003ccite>(Salgu Wissman/USA TODAY)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Aguilar made sure she was the one to fill out her grandmother and aunt’s death certificates. If she didn’t, she worried her grandmother, who was of American Indian and Filipino descent, and her aunt, who had American Indian, Filipino and Mexican heritage, wouldn’t be classified as Native American by hospital staff.\u003c/p>\n\u003cp>Aguilar became aware of how common racial misclassification was in the run-up to the census last spring, which motivated her to ensure her relatives’ deaths were counted. The idea that their identity and culture could have been erased by the state counting system made her sick with anger.\u003c/p>\n\u003cp>“That only contributes to the invisibility of our people, which makes it harder for us to even access resources because we can’t prove we exist,” she said. “There is so much more meaning behind making sure we are properly counted as native people.”\u003c/p>\n\u003ch3>‘We’re born Indian and we die white’\u003c/h3>\n\u003cp>Evidence of racial misclassification of American Indians stretches back decades.\u003c/p>\n\u003cp>A 1997 \u003ca href=\"https://ajph.aphapublications.org/doi/abs/10.2105/AJPH.87.8.1363\">American Journal of Public Health\u003c/a> study that compared birth certificates of American Indians in California from 1979 to 1993 with death certificates during the same time span found that at the time of death, about 75% of native children were racially misclassified.\u003c/p>\n\u003cp>Misclassification was more likely if the child resided in an urban county outside of Indian Health Service delivery areas.\u003c/p>\n\u003cp>And a 2016 report by the CDC found that nationally, American Indians were misclassified \u003ca href=\"https://www.cdc.gov/nchs/data/series/sr_02/sr02_172.pdf\">up to 40%\u003c/a> of the time on their death certificates.\u003c/p>\n\u003cp>These mistakes have far-reaching consequences. In one instance, racial misclassification resulted in undercounting the transmission of STDs through Arizona’s Native American population by up to 60%, according to a \u003ca href=\"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2882975/\">2010 Public Health Report article\u003c/a>. An undercount can result in less funding for treatment, as well as additional unintended health consequences, such as infertility, which is associated with untreated STDs.\u003c/p>\n\u003cp>“We’re born Indian and we die white,” said Hedrick, of the Consortium for Urban Indian Health. “I would argue that there are likely more Native Americans in hospital beds that are racially misclassified” than we know.\u003c/p>\n\u003cp>Tribal members said each American Indian death needs to be counted as an American Indian death. To do otherwise is to further erase a people who have faced \u003ca href=\"https://www.nlm.nih.gov/nativevoices/timeline/547.html\">kidnapping and forced assimilation\u003c/a> of their children, \u003ca href=\"https://www.gov.ca.gov/2019/06/18/governor-newsom-issues-apology-to-native-americans-for-states-historical-wrongdoings-establishes-truth-and-healing-council/\">indentured servitude\u003c/a> and an 1851 state-funded extermination order that killed \u003ca href=\"https://newsroom.ucla.edu/stories/revealing-the-history-of-genocide-against-californias-native-americans\">as many as 16,000\u003c/a>, only to find themselves uncounted, made invisible. [ad fullwidth]\u003c/p>\n\u003ch3>State and County Roadblocks\u003c/h3>\n\u003cp>Tribal healthcare experts and leaders said they have struggled to challenge the state’s data on COVID-19 deaths because in some cases they were deliberately left in the dark by state and county governments, which are not required to provide data on COVID-19 cases to tribes. That left tribal leaders unable to contain the spread of the virus on their own reservations and fully understand the threat.\u003c/p>\n\u003cp>Concerned about the high rate of COVID-19 among the state’s native population, California State Assemblymember James Ramos of the Serrano/Cahuilla tribes, chair of the Committee of Native Affairs, held a hearing on the disparities this past November. There, he learned some counties refused to communicate with tribal leaders even to tell them if there was a positive case on the reservation because of health privacy protections. Other governments, such as state or county governments, are able to receive such data, which is more thorough than the COVID-19 data released on public sites.\u003c/p>\n\u003cp>In one case, citing HIPAA laws, a county refused to divulge case and death data to the chairman of the Yurok Tribe. The chairman oversees every aspect of the tribe, including healthcare. The Yurok, whose reservation straddles Del Norte and Humboldt counties in northern California, were forced to hire a health officer before they could get the needed information.\u003c/p>\n\u003cp>Ramos said state and county government endangered native people by denying them information. He said California has a history of refusing to understand or work with tribal governments.\u003c/p>\n\u003cp>He worried that if these issues aren’t tackled now, they won’t be solved before the next pandemic and will end in deaths of more native people.\u003c/p>\n\u003cp>Ramos, too, has seen a loved one succumb to the virus. His uncle, an elder in his tribe and a source of support and inspiration for Ramos himself, died of COVID-19 in February. They buried him the day before Valentine’s Day.\u003c/p>\n\u003cfigure id=\"attachment_11863267\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863267\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut.jpg\" alt=\"\" width=\"1568\" height=\"1013\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut-800x517.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut-1020x659.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut-160x103.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut-1536x992.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">Yurok Tribal Chairman Joseph James, pictured here at the podium, gives his inauguration speech in 2018 \u003ccite>(Photo courtesy of Yurok Tribe)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>In Central California, the Tule River Tribe in Tulare County also found itself cut off from potentially lifesaving data. Of its roughly 1,600 members living on the reservation, 179 have been diagnosed with COVID-19, or roughly 11%. Another 177 of the 357 who live off the reservation have been stricken ill.\u003c/p>\n\u003cp>Adam Christman, chairperson of the Tule River Indian Health Center and Tule River Tribe Public Health Authority, said California did not grant the reservation health center access to the California Reportable Disease Information Exchange, the state system all testing entities report results to.\u003c/p>\n\u003cp>“Having access to that system would make it easier for us to identify who should be isolating based on those test results, and monitoring them for quarantine and contact tracing,” Christman said.\u003c/p>\n\u003cp>After months of agitating for access, the tribe simply gave up asking.\u003c/p>\n\u003ch3>‘Nobody’s going to help us’\u003c/h3>\n\u003cp>Without data or consistent government support, tribal leaders and members have leaned on each other to keep each other safe by social distancing, wearing masks and getting vaccinated.\u003c/p>\n\u003cp>After an outbreak of six cases, the Yurok tribal council closed its reservation multiple times, suspended housing and utility payments and provided supplies such as food, PPE, firewood and emergency generators to residents. They also launched a contact-tracing team, a food sovereignty program and are working with United Health Services on vaccinating their eligible population.\u003c/p>\n\u003cfigure id=\"attachment_11863268\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863268\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut.jpg\" alt=\"\" width=\"1568\" height=\"1050\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut-800x536.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut-1020x683.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut-1536x1029.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">Ricardo Torres, the secretary of the board for the Sacramento Native American Health Center, has helped to mask or vaccinate thousands of Native Americans in the Sacramento area. \u003ccite>(Photo courtesy of Ricardo Torres)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“Basically the way we looked at it, nobody’s coming, nobody’s going to help us,” said Yurok Tribal Chairman Joseph James. “We’re a sovereign government. There’s things we need to work on to improve our daily lives and provide for our own people.”\u003c/p>\n\u003cp>In the urban American Indian community of Sacramento, advocates and healthcare professionals at the Sacramento Native American Health Center have inoculated 72% of all American Indians 65 and older in the region eligible for the vaccine right now, far more than the state or national vaccination rate.\u003c/p>\n\u003cp>Ricardo Torres, a member of the Winnemem Wintu Tribe and SNAHC secretary of the board, helps manage a COVID-19 outreach campaign that has seen thousands of native community members receive masks and vaccines.\u003c/p>\n\u003cp>Over the last 12 months, Torres saw more than a dozen friends and acquaintances die from COVID-19. He worries more will follow, since only people 75 years and older initially had access to the vaccine in California. Native people born today have a life expectancy of just \u003ca href=\"https://www.ihs.gov/newsroom/factsheets/disparities/\">73 years\u003c/a>, more than five years less than the U.S. all-races population.\u003c/p>\n\u003cp>“Our population is young,” said Torres. “We don’t have a lot of 75-and-over people. They’re already dead…The people that we need to get vaccinated are the younger people.”\u003c/p>\n\u003cp>A history of mistreatment at the hands of medical providers has led to distrust in the native community, and the swiftness of the vaccine rollout did not engender comfort.\u003c/p>\n\u003cp>“People can be vaccine-hesitant,” said Guerrero, of the Sacramento Native American Health Center. “There’s a lack of trust in the federal government…so now we’re really pushing a boulder up a hill.”\u003c/p>\n\u003cp>Until more Native Americans are vaccinated, tribal leaders said community members will continue to voluntarily social distance, wear masks and pray for good health.\u003c/p>\n\u003cp>“As the Indian people as a whole, as first peoples of this nation, we’ve dealt with pandemic, sickness, illness, historically since the beginning of time,” said the Yurok Tribe’s James. “Our people went through this before. We survived, and we’ll continue to survive.”\u003c/p>\n\u003cp>\u003cem>This article is part of the \u003ca href=\"https://calmatters.org/projects/the-california-divide/\">California Divide\u003c/a>, a collaboration among newsrooms examining income inequality and economic survival in California.\u003c/em>\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"excerpt": "Native American leaders across California said COVID-19 deaths are a shadow on their communities, yet state figures show few American Indian people have died here compared with other states.",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>For years, Betty Sigala spoke to her family about her death: she didn’t want to be put on a machine and she didn’t want to die alone.\u003c/p>\n\u003cp>When she was admitted in June to the COVID-19 care ward at her local hospital, her family refused a ventilator. One of her grandsons convinced the nurses to ignore the no visitors rule and let him in.\u003c/p>\n\u003cp>He set up an iPad so the family could speak with her, then held her hand as she died.\u003c/p>\n\u003cp>Her granddaughter, Leticia Aguilar, 37, lit a fire for her that lasted four days and four nights, a tradition of their Pinoleville Pomo Nation. She cut her hair in mourning, and sang and gave offerings to help her grandmother on the yearlong journey she would take to her final resting place.\u003c/p>\n\u003cp>As Aguilar arranged for her grandmother’s burial, Liz Sigala, Aguilar’s aunt and Betty Sigala’s daughter, was admitted to emergency room care. She couldn’t breathe, gasping for air when she tried to speak.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>Eleven days after her mother’s death, Liz Sigala died from COVID-19. The family held a double burial. Aguilar lit the fire once again.\u003c/p>\n\u003cp>Amid the ceremony and grieving, Aguilar made sure to fill out both death certificates, marking each of them “Native American.” She was proud she could do this last thing for them.\u003c/p>\n\u003cp>“I’m so glad that we were able to have them counted,” she recalled nearly eight months later. “It meant a lot for us, as natives.”\u003c/p>\n\u003cp>Aguilar, who lives in Sacramento, feared that if she let hospital staff fill out the form her family would be misclassified as Latino, white or even marked as “other.”\u003c/p>\n\u003cp>Native American leaders across California said COVID-19 deaths are a shadow on their communities, yet state figures show few American Indian people have died here compared with other states. Leaders and experts fear their community’s deaths have been undercounted because of a long history of Native Americans being racially misclassified. And data shows they may be correct.\u003c/p>\n\u003cp>This unacceptable and damaging practice can bar native people from getting the help and resources they actually need, they said.\u003c/p>\n\u003cfigure id=\"attachment_11863263\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863263\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut.jpg\" alt=\"\" width=\"1568\" height=\"1047\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut-800x534.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut-1020x681.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47512_bddac400-8a75-432d-89de-ea11a2732541-james_gensaw-qut-1536x1026.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">James Gensaw, a Yurok language teacher and ceremonial practitioner, performs a Brush Dance demonstration. \u003ccite>(Photo courtesy of Yurok Tribe)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>California has the largest number of American Indians and Alaska Natives in the United States and the largest number of American Indians and Alaska Natives living in urban centers. They are often declared white, Latino or Black on official forms by uninformed hospital workers, according to community leaders and various studies. Sometimes they are simply listed as “other.”\u003c/p>\n\u003cp>Nearly 9,000 American Indians in California have been sickened by COVID-19 and 163 have died, according to the state public health authority.\u003c/p>\n\u003cp>Native American leaders said those figures do not reflect the death and sickness they’ve seen invade their communities, both on and off reservation land. It also doesn’t reflect national data that shows Native Americans, who are especially vulnerable to COVID-19 because of chronic diseases such as diabetes, heart disease and hypertension, are dying at horrifying high rates.\u003c/p>\n\u003cp>Data from the Centers for Disease Control and Prevention shows American Indians and Alaska Natives are the single group hardest-hit by the pandemic. They are diagnosed with COVID-19 at nearly twice the rate of white people, hospitalized almost four times as frequently and die at a rate of two and a half times that of whites.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>As of December, 2,689 non-Hispanic American Indians had died from COVID-19, according to the CDC. However, many states do not separate out American Indians into their own category, which \u003ca href=\"https://www.brookings.edu/research/american-indians-and-alaska-natives-are-dying-of-covid-19-at-shocking-rates/\">public health experts suggest\u003c/a> has lowered the overall tally of native deaths in the U.S.\u003c/p>\n\u003cp>In California, native people comprise .3% of all deaths and diagnoses of COVID-19, and account for about .5% of the total population, at about 330,000.\u003c/p>\n\u003cp>The California Department of Public Health said it has worked to decrease instances of racial misclassification in recent years, but conceded that officials may have misclassified American Indians in an attempt to prevent double-counting cases. Under state guidance, anyone who states they have American Indian heritage in combination with another race or ethnicity are counted as Hispanic/Latino or multiracial instead.\u003c/p>\n\u003cp>“This approach is the national standard for reporting disease rates and has several advantages,” the health department wrote in a statement to The Salinas Californian. “However, it also has limitations. Any classification system will not be able to capture the complexity and richness of racial identity.”\u003c/p>\n\u003cp>Acknowledging the problem doesn’t change the fact that the data is wrong, experts said.\u003c/p>\n\u003cp>“The problem is in the data itself,” said Virginia Hedrick, executive director of the Consortium for Urban Indian Health, a California nonprofit alliance of service providers dedicated to improving American Indian healthcare. “I don’t trust the state data. I haven’t ever.\u003c/p>\n\u003cp>“For me, this is a culminating event. This is historical trauma playing out in real time.”\u003c/p>\n\u003cfigure id=\"attachment_11863264\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863264\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut.jpg\" alt=\"\" width=\"1568\" height=\"1045\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut-800x533.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut-1020x680.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47511_95dbbce9-4e3a-46a3-b75b-aa3d2b3fe3af-003_20210226_USAToday_DeathClassification_0035_A-scaled-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">Photos of Elizabeth Sigala and Betty Ann Sigala who passed away from Covid-19 last year, in Leticia Aguilar’s home in Elk Grove on February 26, 2021 \u003ccite>(Salgu Wissmath/USA TODAY)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>Native American Deaths Going Uncounted\u003c/h3>\n\u003cp>For many Native Americans in California, it seems like every few weeks there’s another death. San Carlos Apache tribe member Britta Guerrero has donated to a number of funerals and attended a few via Zoom, streaming the proceedings in her living room. The familiar ceremonies and readings meant to guide her through her grief felt remote, unreal.\u003c/p>\n\u003cp>“I don’t think that we are able to even deal with the trauma of loss yet,” she said.\u003c/p>\n\u003cp>Guerrero, the executive director of the Sacramento Native American Health Center, has seen nine die in her immediate circle over the past year. Her clinic has donated or sent flowers to a dozen more funerals.\u003c/p>\n\u003cp>“We’ve been trying to go through the motions of grieving and burying people,” Guerrero said. “We know a lot of people are missing, and we won’t understand the gravity of that until we’re back together and we see who is gone.”\u003c/p>\n\u003cp>Guerrero’s own experience in the community and her work in American Indian healthcare have shown her the official tally of American Indian deaths is too low.\u003c/p>\n\u003cp>“There’s misclassification there,” she said, pointing to the health department’s decision to count people with multiple racial heritages as multiracial or Hispanic/Latino instead of American Indian.\u003c/p>\n\u003cp>That sense of loss the living suffer is heightened by fear that their loved ones might be scrubbed from American Indian history by an inaccurate document.\u003c/p>\n\u003cfigure id=\"attachment_11863265\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863265\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut.jpg\" alt=\"\" width=\"1568\" height=\"1047\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut-800x534.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut-1020x681.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47510_a7485ecc-2648-459d-baab-cf1aeb37657d-005_20210226_USAToday_DeathClassification_0073_A-1-scaled-qut-1536x1026.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">From left, Sergio Hinojosa Jr., Leticia Aguilar, Jordan Hinojosa, Jenny Sigala, Sergio Hinojosa III, and Angelina Hinojosa pose for a portrait in their home in Elk Grove on February 26, 2021. \u003ccite>(Salgu Wissman/USA TODAY)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Aguilar made sure she was the one to fill out her grandmother and aunt’s death certificates. If she didn’t, she worried her grandmother, who was of American Indian and Filipino descent, and her aunt, who had American Indian, Filipino and Mexican heritage, wouldn’t be classified as Native American by hospital staff.\u003c/p>\n\u003cp>Aguilar became aware of how common racial misclassification was in the run-up to the census last spring, which motivated her to ensure her relatives’ deaths were counted. The idea that their identity and culture could have been erased by the state counting system made her sick with anger.\u003c/p>\n\u003cp>“That only contributes to the invisibility of our people, which makes it harder for us to even access resources because we can’t prove we exist,” she said. “There is so much more meaning behind making sure we are properly counted as native people.”\u003c/p>\n\u003ch3>‘We’re born Indian and we die white’\u003c/h3>\n\u003cp>Evidence of racial misclassification of American Indians stretches back decades.\u003c/p>\n\u003cp>A 1997 \u003ca href=\"https://ajph.aphapublications.org/doi/abs/10.2105/AJPH.87.8.1363\">American Journal of Public Health\u003c/a> study that compared birth certificates of American Indians in California from 1979 to 1993 with death certificates during the same time span found that at the time of death, about 75% of native children were racially misclassified.\u003c/p>\n\u003cp>Misclassification was more likely if the child resided in an urban county outside of Indian Health Service delivery areas.\u003c/p>\n\u003cp>And a 2016 report by the CDC found that nationally, American Indians were misclassified \u003ca href=\"https://www.cdc.gov/nchs/data/series/sr_02/sr02_172.pdf\">up to 40%\u003c/a> of the time on their death certificates.\u003c/p>\n\u003cp>These mistakes have far-reaching consequences. In one instance, racial misclassification resulted in undercounting the transmission of STDs through Arizona’s Native American population by up to 60%, according to a \u003ca href=\"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2882975/\">2010 Public Health Report article\u003c/a>. An undercount can result in less funding for treatment, as well as additional unintended health consequences, such as infertility, which is associated with untreated STDs.\u003c/p>\n\u003cp>“We’re born Indian and we die white,” said Hedrick, of the Consortium for Urban Indian Health. “I would argue that there are likely more Native Americans in hospital beds that are racially misclassified” than we know.\u003c/p>\n\u003cp>Tribal members said each American Indian death needs to be counted as an American Indian death. To do otherwise is to further erase a people who have faced \u003ca href=\"https://www.nlm.nih.gov/nativevoices/timeline/547.html\">kidnapping and forced assimilation\u003c/a> of their children, \u003ca href=\"https://www.gov.ca.gov/2019/06/18/governor-newsom-issues-apology-to-native-americans-for-states-historical-wrongdoings-establishes-truth-and-healing-council/\">indentured servitude\u003c/a> and an 1851 state-funded extermination order that killed \u003ca href=\"https://newsroom.ucla.edu/stories/revealing-the-history-of-genocide-against-californias-native-americans\">as many as 16,000\u003c/a>, only to find themselves uncounted, made invisible. \u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003ch3>State and County Roadblocks\u003c/h3>\n\u003cp>Tribal healthcare experts and leaders said they have struggled to challenge the state’s data on COVID-19 deaths because in some cases they were deliberately left in the dark by state and county governments, which are not required to provide data on COVID-19 cases to tribes. That left tribal leaders unable to contain the spread of the virus on their own reservations and fully understand the threat.\u003c/p>\n\u003cp>Concerned about the high rate of COVID-19 among the state’s native population, California State Assemblymember James Ramos of the Serrano/Cahuilla tribes, chair of the Committee of Native Affairs, held a hearing on the disparities this past November. There, he learned some counties refused to communicate with tribal leaders even to tell them if there was a positive case on the reservation because of health privacy protections. Other governments, such as state or county governments, are able to receive such data, which is more thorough than the COVID-19 data released on public sites.\u003c/p>\n\u003cp>In one case, citing HIPAA laws, a county refused to divulge case and death data to the chairman of the Yurok Tribe. The chairman oversees every aspect of the tribe, including healthcare. The Yurok, whose reservation straddles Del Norte and Humboldt counties in northern California, were forced to hire a health officer before they could get the needed information.\u003c/p>\n\u003cp>Ramos said state and county government endangered native people by denying them information. He said California has a history of refusing to understand or work with tribal governments.\u003c/p>\n\u003cp>He worried that if these issues aren’t tackled now, they won’t be solved before the next pandemic and will end in deaths of more native people.\u003c/p>\n\u003cp>Ramos, too, has seen a loved one succumb to the virus. His uncle, an elder in his tribe and a source of support and inspiration for Ramos himself, died of COVID-19 in February. They buried him the day before Valentine’s Day.\u003c/p>\n\u003cfigure id=\"attachment_11863267\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863267\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut.jpg\" alt=\"\" width=\"1568\" height=\"1013\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut-800x517.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut-1020x659.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut-160x103.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47509_19d0911f-92d2-4338-a7ee-8ae87d56481a-Chairman_James-scaled-qut-1536x992.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">Yurok Tribal Chairman Joseph James, pictured here at the podium, gives his inauguration speech in 2018 \u003ccite>(Photo courtesy of Yurok Tribe)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>In Central California, the Tule River Tribe in Tulare County also found itself cut off from potentially lifesaving data. Of its roughly 1,600 members living on the reservation, 179 have been diagnosed with COVID-19, or roughly 11%. Another 177 of the 357 who live off the reservation have been stricken ill.\u003c/p>\n\u003cp>Adam Christman, chairperson of the Tule River Indian Health Center and Tule River Tribe Public Health Authority, said California did not grant the reservation health center access to the California Reportable Disease Information Exchange, the state system all testing entities report results to.\u003c/p>\n\u003cp>“Having access to that system would make it easier for us to identify who should be isolating based on those test results, and monitoring them for quarantine and contact tracing,” Christman said.\u003c/p>\n\u003cp>After months of agitating for access, the tribe simply gave up asking.\u003c/p>\n\u003ch3>‘Nobody’s going to help us’\u003c/h3>\n\u003cp>Without data or consistent government support, tribal leaders and members have leaned on each other to keep each other safe by social distancing, wearing masks and getting vaccinated.\u003c/p>\n\u003cp>After an outbreak of six cases, the Yurok tribal council closed its reservation multiple times, suspended housing and utility payments and provided supplies such as food, PPE, firewood and emergency generators to residents. They also launched a contact-tracing team, a food sovereignty program and are working with United Health Services on vaccinating their eligible population.\u003c/p>\n\u003cfigure id=\"attachment_11863268\" class=\"wp-caption aligncenter\" style=\"max-width: 1568px\">\u003cimg class=\"size-full wp-image-11863268\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut.jpg\" alt=\"\" width=\"1568\" height=\"1050\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut.jpg 1568w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut-800x536.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut-1020x683.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut-160x107.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2021/03/RS47515_2de44e15-7ab5-47ec-afeb-60325f5c7a5f-DSC_0052-scaled-qut-1536x1029.jpg 1536w\" sizes=\"(max-width: 1568px) 100vw, 1568px\">\u003cfigcaption class=\"wp-caption-text\">Ricardo Torres, the secretary of the board for the Sacramento Native American Health Center, has helped to mask or vaccinate thousands of Native Americans in the Sacramento area. \u003ccite>(Photo courtesy of Ricardo Torres)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“Basically the way we looked at it, nobody’s coming, nobody’s going to help us,” said Yurok Tribal Chairman Joseph James. “We’re a sovereign government. There’s things we need to work on to improve our daily lives and provide for our own people.”\u003c/p>\n\u003cp>In the urban American Indian community of Sacramento, advocates and healthcare professionals at the Sacramento Native American Health Center have inoculated 72% of all American Indians 65 and older in the region eligible for the vaccine right now, far more than the state or national vaccination rate.\u003c/p>\n\u003cp>Ricardo Torres, a member of the Winnemem Wintu Tribe and SNAHC secretary of the board, helps manage a COVID-19 outreach campaign that has seen thousands of native community members receive masks and vaccines.\u003c/p>\n\u003cp>Over the last 12 months, Torres saw more than a dozen friends and acquaintances die from COVID-19. He worries more will follow, since only people 75 years and older initially had access to the vaccine in California. Native people born today have a life expectancy of just \u003ca href=\"https://www.ihs.gov/newsroom/factsheets/disparities/\">73 years\u003c/a>, more than five years less than the U.S. all-races population.\u003c/p>\n\u003cp>“Our population is young,” said Torres. “We don’t have a lot of 75-and-over people. They’re already dead…The people that we need to get vaccinated are the younger people.”\u003c/p>\n\u003cp>A history of mistreatment at the hands of medical providers has led to distrust in the native community, and the swiftness of the vaccine rollout did not engender comfort.\u003c/p>\n\u003cp>“People can be vaccine-hesitant,” said Guerrero, of the Sacramento Native American Health Center. “There’s a lack of trust in the federal government…so now we’re really pushing a boulder up a hill.”\u003c/p>\n\u003cp>Until more Native Americans are vaccinated, tribal leaders said community members will continue to voluntarily social distance, wear masks and pray for good health.\u003c/p>\n\u003cp>“As the Indian people as a whole, as first peoples of this nation, we’ve dealt with pandemic, sickness, illness, historically since the beginning of time,” said the Yurok Tribe’s James. “Our people went through this before. We survived, and we’ll continue to survive.”\u003c/p>\n\u003cp>\u003cem>This article is part of the \u003ca href=\"https://calmatters.org/projects/the-california-divide/\">California Divide\u003c/a>, a collaboration among newsrooms examining income inequality and economic survival in California.\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"slug": "slammed-many-california-casinos-are-still-open-and-some-workers-are-worried",
"title": "'Slammed': Many California Casinos Are Still Open, and Some Workers Are Worried",
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"headTitle": "‘Slammed’: Many California Casinos Are Still Open, and Some Workers Are Worried | KQED",
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"content": "\u003cp>As California continues to grapple with a worsening winter surge of COVID-19 cases, some businesses remain able to operate outside the purview of state shutdown orders aimed to protect public health during the pandemic. Tribal resorts and casinos in California operate under federal law on federally protected sovereign land known as rancherias – so they’re not required to comply with orders issued by Gov. Newsom or county officials.\u003c/p>\n\u003cp>The Graton Resort and Casino, located on tribal land in Rohnert Park, came under criticism for announcing that it would host a 4,000-person New Year’s Eve party. After a public-shaming, the Sonoma County casino \u003ca href=\"https://www.sfchronicle.com/local-politics/article/Sonoma-casino-cancels-controversial-indoor-New-15827599.php\">canceled the event\u003c/a> last week and “apologized for any inconvenience” in a statement online.\u003c/p>\n\u003cp>Sonoma County Public Health Officer Sundari Mase recently \u003ca href=\"https://abc7news.com/graton-casino-new-years-eve-2020-party-sonoma-county-coronavirus/9042379/\">told ABC7 News\u003c/a> the department was working with the casino to mitigate risk, “in terms of limiting indoor capacity to 20% of what’s normal, in terms of enforcing facial coverings or masks and social distancing.”\u003c/p>\n\u003cp>But the casino may not be adhering to that 20% capacity threshold, according to some employees who say their employer’s practices make them fear for their safety.\u003c/p>\n\u003cp>“At a poker table, we’re sitting seven players, plus a dealer. That’s eight people sitting at a table that’s 6 feet long,” said an employee of the Graton Resort and Casino who asked to remain anonymous for fear of losing his job.\u003c/p>\n\u003cp>[pullquote size=\"medium\" align=\"right\" citation=\"Graton Resort and Casino employee\"]‘It’s scary … I don’t even understand why we’re open, honestly.’[/pullquote]\u003c/p>\n\u003cp>The employee, who has worked there for several years, told KQED the casino was “slammed” the last week of December. As the coronavirus surged through the state and regional businesses limited their capacity or shut down entirely, poker players continued traveling to the few places still open.\u003c/p>\n\u003cp>“They all started traveling up here,” he said, adding that many players are traveling over two hours to spend the day playing poker. “We’re sitting with these people for eight hours a day. They’re playing 10, 12 hours a day in the same room with the same seats, the same people.”\u003c/p>\n\u003cp>While players are required to have masks on inside and cannot eat at the poker table, they’re allowed to smoke and can sit in the food court and eat.\u003c/p>\n\u003cp>“It’s scary … I don’t even understand why we’re open, honestly,” he said. But he added that the holidays are one of the biggest times for business and the poker room had every available seat filled on Wednesday, Thursday and Friday over the Christmas holiday.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>“The Federated Indians of Graton Rancheria continue to work closely with the Sonoma County Public Health Officer,” said Greg Sarris, Tribal Chairman of the Federated Indians of Graton Rancheria in an emailed statement to KQED. The casino will remain open “on a limited basis and [it] continues to exceed all CDC safety requirements,” the statement said, adding that team members are tested for COVID-19 every two weeks and that they wear “digital devices that ensure social distancing.” The statement also said casino bars will continue to remain closed, and alcohol service ends at 9 p.m.\u003c/p>\n\u003cp>One of the elements of the \u003ca href=\"https://www.cdc.gov/coronavirus/2019-ncov/community/reopen-guidance.html\" target=\"_blank\" rel=\"noopener noreferrer\">CDC’s guidance\u003c/a> is to “maintain safe behavioral practices,” which includes social distancing of 6 feet. But as evidenced by images sent by the employee, social distancing is nearly impossible at a poker table.\u003c/p>\n\u003cp>“Many of us are scared for our families and community,” the employee said.\u003c/p>\n\u003cp>[aside label='Related Coverage' tag='worker-safety']With the most recent surge, as someone who is constantly thinking about numbers, the employee said it’s hard to avoid thinking about the potential impact.\u003c/p>\n\u003cp>“We in the poker industry, we’re math people — we’re statistics people,” he said. “I can’t help but think about California’s positivity rate — 2% to 3% right now. And if you apply that to 105 people [the poker room capacity], statistically two to three people in that room are positive at any given point.”\u003c/p>\n\u003cp>On Jan. 1, 2021 a new California law, \u003ca href=\"https://www.cdph.ca.gov/Programs/CID/DCDC/Pages/COVID-19/ab685.aspx\" target=\"_blank\" rel=\"noopener noreferrer\">Assembly Bill 685\u003c/a>, went into effect. The law requires employers to notify employees who may have been exposed to COVID-19 and to report workplace outbreaks to the local health department. It also expands the power of California’s Division of Occupational Safety and Health by allowing Cal/OSHA to shut down worksites that expose employees to an “imminent hazard” related to COVID-19. But Cal/OSHA would not have the authority to shut down any work site on tribal land, as those lands fall outside state jurisdiction.\u003c/p>\n\u003ch3>Resources:\u003c/h3>\n\u003cul>\n\u003cli>\u003ca href=\"https://www.dir.ca.gov/dosh/coronavirus/AB6852020FAQs.html\" target=\"_blank\" rel=\"noopener noreferrer\">COVID-19 Infection Prevention Requirements (AB 685)\u003c/a>\u003c/li>\n\u003cli>\u003ca href=\"https://files.covid19.ca.gov/pdf/responding-to-covid19-workplace--en.pdf\" target=\"_blank\" rel=\"noopener noreferrer\">Responding to COVID-19 in the Workplace for Employers\u003c/a>: California Department of Public Health guidance for employers on how to respond to cases of COVID-19 in the workplace\u003c/li>\n\u003cli>\u003ca href=\"https://covid19.ca.gov/industry-guidance/\" target=\"_blank\" rel=\"noopener noreferrer\">Industry Guidance to Reduce Risk\u003c/a>: Information and resources for reopening businesses and facilities safely in California\u003c/li>\n\u003cli>\u003ca href=\"https://www.dir.ca.gov/dosh/coronavirus/COVID19FAQs.html\" target=\"_blank\" rel=\"noopener noreferrer\">Cal/OSHA COVID-19 Emergency Temporary Standards\u003c/a>\u003c/li>\n\u003c/ul>\n\u003cp>\u003c/p>\n",
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"excerpt": "As COVID-19 continues to ravage California, some businesses remain outside the purview of state law: resorts and casinos operating under federal law on tribal land.",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>As California continues to grapple with a worsening winter surge of COVID-19 cases, some businesses remain able to operate outside the purview of state shutdown orders aimed to protect public health during the pandemic. Tribal resorts and casinos in California operate under federal law on federally protected sovereign land known as rancherias – so they’re not required to comply with orders issued by Gov. Newsom or county officials.\u003c/p>\n\u003cp>The Graton Resort and Casino, located on tribal land in Rohnert Park, came under criticism for announcing that it would host a 4,000-person New Year’s Eve party. After a public-shaming, the Sonoma County casino \u003ca href=\"https://www.sfchronicle.com/local-politics/article/Sonoma-casino-cancels-controversial-indoor-New-15827599.php\">canceled the event\u003c/a> last week and “apologized for any inconvenience” in a statement online.\u003c/p>\n\u003cp>Sonoma County Public Health Officer Sundari Mase recently \u003ca href=\"https://abc7news.com/graton-casino-new-years-eve-2020-party-sonoma-county-coronavirus/9042379/\">told ABC7 News\u003c/a> the department was working with the casino to mitigate risk, “in terms of limiting indoor capacity to 20% of what’s normal, in terms of enforcing facial coverings or masks and social distancing.”\u003c/p>\n\u003cp>But the casino may not be adhering to that 20% capacity threshold, according to some employees who say their employer’s practices make them fear for their safety.\u003c/p>\n\u003cp>“At a poker table, we’re sitting seven players, plus a dealer. That’s eight people sitting at a table that’s 6 feet long,” said an employee of the Graton Resort and Casino who asked to remain anonymous for fear of losing his job.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>The employee, who has worked there for several years, told KQED the casino was “slammed” the last week of December. As the coronavirus surged through the state and regional businesses limited their capacity or shut down entirely, poker players continued traveling to the few places still open.\u003c/p>\n\u003cp>“They all started traveling up here,” he said, adding that many players are traveling over two hours to spend the day playing poker. “We’re sitting with these people for eight hours a day. They’re playing 10, 12 hours a day in the same room with the same seats, the same people.”\u003c/p>\n\u003cp>While players are required to have masks on inside and cannot eat at the poker table, they’re allowed to smoke and can sit in the food court and eat.\u003c/p>\n\u003cp>“It’s scary … I don’t even understand why we’re open, honestly,” he said. But he added that the holidays are one of the biggest times for business and the poker room had every available seat filled on Wednesday, Thursday and Friday over the Christmas holiday.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>“The Federated Indians of Graton Rancheria continue to work closely with the Sonoma County Public Health Officer,” said Greg Sarris, Tribal Chairman of the Federated Indians of Graton Rancheria in an emailed statement to KQED. The casino will remain open “on a limited basis and [it] continues to exceed all CDC safety requirements,” the statement said, adding that team members are tested for COVID-19 every two weeks and that they wear “digital devices that ensure social distancing.” The statement also said casino bars will continue to remain closed, and alcohol service ends at 9 p.m.\u003c/p>\n\u003cp>One of the elements of the \u003ca href=\"https://www.cdc.gov/coronavirus/2019-ncov/community/reopen-guidance.html\" target=\"_blank\" rel=\"noopener noreferrer\">CDC’s guidance\u003c/a> is to “maintain safe behavioral practices,” which includes social distancing of 6 feet. But as evidenced by images sent by the employee, social distancing is nearly impossible at a poker table.\u003c/p>\n\u003cp>“Many of us are scared for our families and community,” the employee said.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>With the most recent surge, as someone who is constantly thinking about numbers, the employee said it’s hard to avoid thinking about the potential impact.\u003c/p>\n\u003cp>“We in the poker industry, we’re math people — we’re statistics people,” he said. “I can’t help but think about California’s positivity rate — 2% to 3% right now. And if you apply that to 105 people [the poker room capacity], statistically two to three people in that room are positive at any given point.”\u003c/p>\n\u003cp>On Jan. 1, 2021 a new California law, \u003ca href=\"https://www.cdph.ca.gov/Programs/CID/DCDC/Pages/COVID-19/ab685.aspx\" target=\"_blank\" rel=\"noopener noreferrer\">Assembly Bill 685\u003c/a>, went into effect. The law requires employers to notify employees who may have been exposed to COVID-19 and to report workplace outbreaks to the local health department. It also expands the power of California’s Division of Occupational Safety and Health by allowing Cal/OSHA to shut down worksites that expose employees to an “imminent hazard” related to COVID-19. But Cal/OSHA would not have the authority to shut down any work site on tribal land, as those lands fall outside state jurisdiction.\u003c/p>\n\u003ch3>Resources:\u003c/h3>\n\u003cul>\n\u003cli>\u003ca href=\"https://www.dir.ca.gov/dosh/coronavirus/AB6852020FAQs.html\" target=\"_blank\" rel=\"noopener noreferrer\">COVID-19 Infection Prevention Requirements (AB 685)\u003c/a>\u003c/li>\n\u003cli>\u003ca href=\"https://files.covid19.ca.gov/pdf/responding-to-covid19-workplace--en.pdf\" target=\"_blank\" rel=\"noopener noreferrer\">Responding to COVID-19 in the Workplace for Employers\u003c/a>: California Department of Public Health guidance for employers on how to respond to cases of COVID-19 in the workplace\u003c/li>\n\u003cli>\u003ca href=\"https://covid19.ca.gov/industry-guidance/\" target=\"_blank\" rel=\"noopener noreferrer\">Industry Guidance to Reduce Risk\u003c/a>: Information and resources for reopening businesses and facilities safely in California\u003c/li>\n\u003cli>\u003ca href=\"https://www.dir.ca.gov/dosh/coronavirus/COVID19FAQs.html\" target=\"_blank\" rel=\"noopener noreferrer\">Cal/OSHA COVID-19 Emergency Temporary Standards\u003c/a>\u003c/li>\n\u003c/ul>\n\u003cp>\u003c/p>\n\u003c/div>\u003c/p>",
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"title": "The East Bay 'Land Tax' That Supports an Indigenous Women-Led Trust",
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"content": "\u003cp>\u003cem>This article includes a correction.\u003c/em>\u003c/p>\n\u003cul>\n\u003cli>\u003cstrong>Skip to: \u003ca href=\"#tax\">How to pay the Shuumi land tax\u003c/a>\u003c/strong>\u003c/li>\n\u003c/ul>\n\u003cp>For the past two decades, since the Bay Street Mall was first built on ancestral burial ground in Emeryville, Corrina Gould and fellow Indigenous activists and community members have gathered there to pray the day after Thanksgiving — Black Friday.\u003c/p>\n\u003cp>This sacred site is the Emeryville Shellmound: one of \u003ca href=\"https://www.kqed.org/news/11704679/there-were-once-more-than-425-shellmounds-in-the-bay-area-where-did-they-go\">hundreds of shellmounds around the Bay Area\u003c/a>.\u003c/p>\n\u003cp>“Shellmounds are created by my ancestors as ceremonial places and as burial sites,” Gould \u003ca href=\"https://www.kqed.org/news/11704679/there-were-once-more-than-425-shellmounds-in-the-bay-area-where-did-they-go\">told KQED\u003c/a> in 2019.\u003c/p>\n\u003cp>UC Berkeley archeologist Nels Nelson estimates that in 1909 there were 425 such shellmounds around the Bay Area — and almost certainly many more that had been worn away by water, time and development.\u003cbr>\n[pullquote size=\"medium\" align=\"right\" citation=\"Corrina Gould, Sogorea Te’ Land Trust co-founder\"]‘What has this history taught us about men being in charge of land? They have done things to the land that is unthinkable … Because of colonization there has been an imbalance, and it’s time to bring it back into balance.’[/pullquote]\u003c/p>\n\u003cp>Gould is the tribal spokesperson for the Confederated Villages of Lisjan/Ohlone, which is one of the many indigenous groups in the Bay Area. She is also the co-founder of the \u003ca href=\"https://sogoreate-landtrust.org/\" target=\"_blank\" rel=\"noopener noreferrer\">Sogorea Te’ Land Trust:\u003c/a> an urban, woman-led land trust working to “rematriate” land by returning Indigenous land like the Emeryville Shellmound to Indigenous people.\u003c/p>\n\u003cp>Hundreds of people show up every year at the Black Friday action in Emeryville “for a peaceful prayer gathering and educating the public about the history of that land and the importance of it,” said Ariel Luckey, who works alongside Gould at the Land Trust. “It’s been a really beautiful and powerful gathering.”\u003c/p>\n\u003cp>This year, there will not be an official ceremony at the Emeryville Shellmound due to safety considerations during the COVID-19 pandemic. But Gould has been working for many years to educate young and old alike, in an effort to “come in right relationship” through Sogorea Te’, and provide a \u003ca href=\"#tax\">concrete way for non-Indigenous allies to support this work\u003c/a>.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003ch3>About the Sogorea Te’ Land Trust\u003c/h3>\n\u003cp>Gould officially established the land trust in 2015 with co-founder Johnella LaRose.\u003c/p>\n\u003cp>Sogorea Te’ refers to the Ohlone name of an ancestral site in Vallejo. It’s the place that the pair’s first organization — Indian People Organizing for Change — occupied for 109 days in 2011. This action was in protest against the city’s plans to pave over parts of the shellmound by developing a recreational public park. The experience “changed me in a physical, spiritual and emotional way,” Gould said in \u003ca href=\"https://www.youtube.com/watch?v=T6npOgmxAJM&fbclid=IwAR0yVw4diRCTYDCBdIStB2mJ5JNt0VvY40ZyvQAC3Oa732Rv68dk8OjrPyg\">a recent talk \u003c/a>on colonization, decolonization and rematriation on Ohlone land.\u003c/p>\n\u003cp>“I believe the Bay Area is magic. I believe that there are so many things that have been created here in the Bay Area — movements, technology and ideas. My ancestors have been putting down prayers on this land for thousands of years,” Gould said during the talk. “As human beings, we are just a bridge between the past and the future.”\u003c/p>\n\u003cp>Sogorea Te’ colleague Luckey said “there are 473,000 acres in Alameda County and less than five of them are owned by Ohlone people.”\u003c/p>\n\u003cp>The land trust does not yet own land outright, but is actively stewarding three plots in different parts of the East Bay, as part of a broader effort to provide a place where remains, such as shellmounds — which have been \u003ca href=\"https://www.kqed.org/news/11704679/there-were-once-more-than-425-shellmounds-in-the-bay-area-where-did-they-go\" target=\"_blank\" rel=\"noopener noreferrer\">kept in museums around the Bay Area\u003c/a> — can be returned. “That’s one of the main things this land trust is about: getting those ancestors returned to us and put back into the ground so that we can all heal,” said Gould in \u003ca href=\"https://sogoreate-landtrust.org/purpose-and-vision/\" target=\"_blank\" rel=\"noopener noreferrer\">the organization’s mission statement\u003c/a>.\u003c/p>\n\u003cp>Their work also encompasses the cultivation of Indigenous plants and efforts to revitalize Indigenous language and cultural practices.\u003c/p>\n\u003cp>https://www.instagram.com/p/CGIxrONBC8c/\u003c/p>\n\u003cp>Gould also emphasizes the importance of it being an Indigenous women-led organization. “What has this history taught us about men being in charge of land? They have done things to the land that is unthinkable,” she said in the \u003ca href=\"https://www.youtube.com/watch?v=T6npOgmxAJM&fbclid=IwAR0yVw4diRCTYDCBdIStB2mJ5JNt0VvY40ZyvQAC3Oa732Rv68dk8OjrPyg\">talk\u003c/a>. “Because of colonization there has been an imbalance, and it’s time to bring it back into balance.”\u003c/p>\n\u003ch3>\u003ca id=\"tax\">\u003c/a>Shuumi Land Tax: A Way to Give\u003c/h3>\n\u003cp>To support the work of bringing land back in right relationship, the trust invites non-Indigenous Bay Area residents living on Lisjan Ohlone territory in the East Bay to give a \u003ca href=\"https://sogoreate-landtrust.org/shuumi-land-tax/\">Shuumi land tax\u003c/a> — a voluntary contribution to support the work of Sogorea Te’. (Shuumi means gift in the Ohlone language Chochenyo.)\u003c/p>\n\u003cp>Not sure if you’re living on Lisjan Ohlone land? \u003ca href=\"https://sogoreate-landtrust.org/shuumi-land-tax/\">There’s a map to check\u003c/a> (the area includes Oakland, Berkeley, Walnut Creek and Vallejo). If you’re not sure how much to pay, the website provides \u003ca href=\"https://sogoreate-landtrust.org/pay-the-shuumi-land-tax/\" target=\"_blank\" rel=\"noopener noreferrer\">this calculator\u003c/a> to make the estimate.\u003c/p>\n\u003cp>[aside tag=\"indigenous\" label=\"More Related Coverage\"]\u003c/p>\n\u003cp>The organization says the land tax directly supports rematriation, establishing a cemetery to reinter stolen Ohlone ancestral remains and building spaces for current and future generations of Indigenous people.\u003c/p>\n\u003cp>“Part of it is a way to acknowledge the history and colonization of this land,” Luckey said. “It’s an opportunity to participate in the transformation and healing of history by supporting the work that Sogorea Te’ is doing now.”\u003c/p>\n\u003cp>While activists have been elevating conversations around Indigenous reparations and the “\u003ca href=\"https://grist.org/fix/indigenous-landback-movement-can-it-help-climate/\" target=\"_blank\" rel=\"noopener noreferrer\">land back\u003c/a>” movement for years, the issue has taken on a new urgency after \u003ca href=\"https://www.kqed.org/lowdown/24805/the-significance-of-standing-rock-with-lesson-plan\">Standing Rock\u003c/a> — and the recent Black Lives Matter uprising this summer, which further amplified the national conversation on reparations and racial justice.\u003c/p>\n\u003cp>Acknowledging the past in a way that is “brutally honest,” as Luckey said, in regards to genocide and the colonization, slavery and the “cold-blooded murder that folks committed against Native people” is also an opportunity to highlight the work that Native people are leading in the community.\u003c/p>\n\u003cp>“Land acknowledgments are becoming popular, more Native leaders are becoming more visible,” Luckey affirms. “But there’s still a lot of work to do.”\u003c/p>\n\u003cp>\u003cem>Correction: An earlier version of this article stated that the Sogorea Te’ Land Trust owned land outright, however they are currently stewarding the land.\u003c/em>\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003cem>This article includes a correction.\u003c/em>\u003c/p>\n\u003cul>\n\u003cli>\u003cstrong>Skip to: \u003ca href=\"#tax\">How to pay the Shuumi land tax\u003c/a>\u003c/strong>\u003c/li>\n\u003c/ul>\n\u003cp>For the past two decades, since the Bay Street Mall was first built on ancestral burial ground in Emeryville, Corrina Gould and fellow Indigenous activists and community members have gathered there to pray the day after Thanksgiving — Black Friday.\u003c/p>\n\u003cp>This sacred site is the Emeryville Shellmound: one of \u003ca href=\"https://www.kqed.org/news/11704679/there-were-once-more-than-425-shellmounds-in-the-bay-area-where-did-they-go\">hundreds of shellmounds around the Bay Area\u003c/a>.\u003c/p>\n\u003cp>“Shellmounds are created by my ancestors as ceremonial places and as burial sites,” Gould \u003ca href=\"https://www.kqed.org/news/11704679/there-were-once-more-than-425-shellmounds-in-the-bay-area-where-did-they-go\">told KQED\u003c/a> in 2019.\u003c/p>\n\u003cp>UC Berkeley archeologist Nels Nelson estimates that in 1909 there were 425 such shellmounds around the Bay Area — and almost certainly many more that had been worn away by water, time and development.\u003cbr>\n\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>Gould is the tribal spokesperson for the Confederated Villages of Lisjan/Ohlone, which is one of the many indigenous groups in the Bay Area. She is also the co-founder of the \u003ca href=\"https://sogoreate-landtrust.org/\" target=\"_blank\" rel=\"noopener noreferrer\">Sogorea Te’ Land Trust:\u003c/a> an urban, woman-led land trust working to “rematriate” land by returning Indigenous land like the Emeryville Shellmound to Indigenous people.\u003c/p>\n\u003cp>Hundreds of people show up every year at the Black Friday action in Emeryville “for a peaceful prayer gathering and educating the public about the history of that land and the importance of it,” said Ariel Luckey, who works alongside Gould at the Land Trust. “It’s been a really beautiful and powerful gathering.”\u003c/p>\n\u003cp>This year, there will not be an official ceremony at the Emeryville Shellmound due to safety considerations during the COVID-19 pandemic. But Gould has been working for many years to educate young and old alike, in an effort to “come in right relationship” through Sogorea Te’, and provide a \u003ca href=\"#tax\">concrete way for non-Indigenous allies to support this work\u003c/a>.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003ch3>About the Sogorea Te’ Land Trust\u003c/h3>\n\u003cp>Gould officially established the land trust in 2015 with co-founder Johnella LaRose.\u003c/p>\n\u003cp>Sogorea Te’ refers to the Ohlone name of an ancestral site in Vallejo. It’s the place that the pair’s first organization — Indian People Organizing for Change — occupied for 109 days in 2011. This action was in protest against the city’s plans to pave over parts of the shellmound by developing a recreational public park. The experience “changed me in a physical, spiritual and emotional way,” Gould said in \u003ca href=\"https://www.youtube.com/watch?v=T6npOgmxAJM&fbclid=IwAR0yVw4diRCTYDCBdIStB2mJ5JNt0VvY40ZyvQAC3Oa732Rv68dk8OjrPyg\">a recent talk \u003c/a>on colonization, decolonization and rematriation on Ohlone land.\u003c/p>\n\u003cp>“I believe the Bay Area is magic. I believe that there are so many things that have been created here in the Bay Area — movements, technology and ideas. My ancestors have been putting down prayers on this land for thousands of years,” Gould said during the talk. “As human beings, we are just a bridge between the past and the future.”\u003c/p>\n\u003cp>Sogorea Te’ colleague Luckey said “there are 473,000 acres in Alameda County and less than five of them are owned by Ohlone people.”\u003c/p>\n\u003cp>The land trust does not yet own land outright, but is actively stewarding three plots in different parts of the East Bay, as part of a broader effort to provide a place where remains, such as shellmounds — which have been \u003ca href=\"https://www.kqed.org/news/11704679/there-were-once-more-than-425-shellmounds-in-the-bay-area-where-did-they-go\" target=\"_blank\" rel=\"noopener noreferrer\">kept in museums around the Bay Area\u003c/a> — can be returned. “That’s one of the main things this land trust is about: getting those ancestors returned to us and put back into the ground so that we can all heal,” said Gould in \u003ca href=\"https://sogoreate-landtrust.org/purpose-and-vision/\" target=\"_blank\" rel=\"noopener noreferrer\">the organization’s mission statement\u003c/a>.\u003c/p>\n\u003cp>Their work also encompasses the cultivation of Indigenous plants and efforts to revitalize Indigenous language and cultural practices.\u003c/p>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>Gould also emphasizes the importance of it being an Indigenous women-led organization. “What has this history taught us about men being in charge of land? They have done things to the land that is unthinkable,” she said in the \u003ca href=\"https://www.youtube.com/watch?v=T6npOgmxAJM&fbclid=IwAR0yVw4diRCTYDCBdIStB2mJ5JNt0VvY40ZyvQAC3Oa732Rv68dk8OjrPyg\">talk\u003c/a>. “Because of colonization there has been an imbalance, and it’s time to bring it back into balance.”\u003c/p>\n\u003ch3>\u003ca id=\"tax\">\u003c/a>Shuumi Land Tax: A Way to Give\u003c/h3>\n\u003cp>To support the work of bringing land back in right relationship, the trust invites non-Indigenous Bay Area residents living on Lisjan Ohlone territory in the East Bay to give a \u003ca href=\"https://sogoreate-landtrust.org/shuumi-land-tax/\">Shuumi land tax\u003c/a> — a voluntary contribution to support the work of Sogorea Te’. (Shuumi means gift in the Ohlone language Chochenyo.)\u003c/p>\n\u003cp>Not sure if you’re living on Lisjan Ohlone land? \u003ca href=\"https://sogoreate-landtrust.org/shuumi-land-tax/\">There’s a map to check\u003c/a> (the area includes Oakland, Berkeley, Walnut Creek and Vallejo). If you’re not sure how much to pay, the website provides \u003ca href=\"https://sogoreate-landtrust.org/pay-the-shuumi-land-tax/\" target=\"_blank\" rel=\"noopener noreferrer\">this calculator\u003c/a> to make the estimate.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>The organization says the land tax directly supports rematriation, establishing a cemetery to reinter stolen Ohlone ancestral remains and building spaces for current and future generations of Indigenous people.\u003c/p>\n\u003cp>“Part of it is a way to acknowledge the history and colonization of this land,” Luckey said. “It’s an opportunity to participate in the transformation and healing of history by supporting the work that Sogorea Te’ is doing now.”\u003c/p>\n\u003cp>While activists have been elevating conversations around Indigenous reparations and the “\u003ca href=\"https://grist.org/fix/indigenous-landback-movement-can-it-help-climate/\" target=\"_blank\" rel=\"noopener noreferrer\">land back\u003c/a>” movement for years, the issue has taken on a new urgency after \u003ca href=\"https://www.kqed.org/lowdown/24805/the-significance-of-standing-rock-with-lesson-plan\">Standing Rock\u003c/a> — and the recent Black Lives Matter uprising this summer, which further amplified the national conversation on reparations and racial justice.\u003c/p>\n\u003cp>Acknowledging the past in a way that is “brutally honest,” as Luckey said, in regards to genocide and the colonization, slavery and the “cold-blooded murder that folks committed against Native people” is also an opportunity to highlight the work that Native people are leading in the community.\u003c/p>\n\u003cp>“Land acknowledgments are becoming popular, more Native leaders are becoming more visible,” Luckey affirms. “But there’s still a lot of work to do.”\u003c/p>\n\u003cp>\u003cem>Correction: An earlier version of this article stated that the Sogorea Te’ Land Trust owned land outright, however they are currently stewarding the land.\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cp>It’s Indigenous Peoples Day, the holiday that celebrates Native American cultures and peoples – it \u003ca href=\"http://bit.ly/fioreindigenouspeoplesday\">began as a Bay Area protest\u003c/a> to Columbus Day.\u003c/p>\n\u003cp>I grew up learning the sanitized and \u003ca href=\"https://www.mamalisa.com/blog/columbus-day-poem-in-1492-columbus-sailed-the-ocean-blue/\">ahistorical version\u003c/a> of Christopher Columbus.\u003c/p>\n\u003cp>You know, the guy who \u003ca href=\"https://www.csmonitor.com/USA/USA-Update/2015/1011/Columbus-Day-How-did-Christopher-Columbus-become-so-controversial#:~:text=%E2%80%9CColumbus%20later%20wrote%2C%E2%80%9D%20Zinn,who%20discovered%20the%20New%20World.\">wrote\u003c/a>, “let us in the name of the Holy Trinity go on sending all the slaves that can be sold.”\u003c/p>\n\u003cp>It’s high time we end the reverence for a violent slave-trading killer \u003ca href=\"https://www.teachingforchange.org/wp-content/uploads/2016/09/ZEP_AbolishColumbusDay_Packet.pdf\">once and for all\u003c/a>.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>\u003c/p>\n",
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"content": "\u003cp>Indigenous Peoples Day, the holiday that celebrates Native American cultures and peoples, celebrates its 28th anniversary on Monday, Oct. 12, 2020.\u003c/p>\n\u003cp>This year, the celebration will take place not in person, but \u003ca href=\"https://www.ipdpowwow.org/\">virtually on Zoom\u003c/a> as a COVID-19 safety measure.\u003c/p>\n\u003cp>Indigenous Peoples Day is also a holiday that began as a Bay Area protest of Columbus Day. Here’s how it all unfolded.\u003c/p>\n\u003ch3>Challenging Columbus\u003c/h3>\n\u003cp>In the 1980s, then-U.S. President Ronald Reagan created the Christopher Columbus Quincentenary Jubilee Commission.\u003c/p>\n\u003cp>Its job was to come up with a grand celebration to commemorate the 500th anniversary of the arrival of Columbus in the Americas. The plan was for replicas of Columbus’ three ships to sail along the East Coast and then over to California.\u003c/p>\n\u003cp>“They were going to go into the Panama Canal, and sail into the San Francisco Bay as part of this national hoopla,” said John Curl, Berkeley resident and one of the organizers of the first Indigenous Peoples Day.\u003c/p>\n\u003cp>https://twitter.com/Native_NewsNet/status/1183550447015092225\u003c/p>\n\u003cp>Curl said this idea of having the Bay Area as the centerpiece of Columbus Day celebrations did not sit well with him and a lot of native people. So they formed a group to protest the jubilee. They called themselves Resistance 500.\u003c/p>\n\u003cp>“The Bay Area is a pretty progressive place and we did not want to be the center of a national celebration of imperialism and colonialism and genocide,” Curl said. “We tried to turn it into something different, something positive.”\u003c/p>\n\u003cp>https://twitter.com/berkeleyside/status/1176668726197796864\u003c/p>\n\u003cp>That’s exactly what they did. In 1992, just weeks before the 500th anniversary of Columbus’ arrival, Curl and other native leaders convinced Berkeley’s City Council to get rid of Columbus Day and instead celebrate Indigenous Peoples Day.\u003c/p>\n\u003cp>[aside postID=news_11780279,news_11638976,news_11826151]\u003c/p>\n\u003ch3>‘Profoundly Disrespectful’\u003c/h3>\n\u003cp>When the group asked the city to change Columbus Day to Indigenous Peoples Day in 1992, then-Mayor Loni Hancock said it was the first time she understood the negative impact of this holiday on Indigenous people.\u003c/p>\n\u003cp>“We had to think about what is this holiday about and who discovered America, and how really profoundly disrespectful it was to say that a European explorer who never actually set foot on the continent did that,” \u003ca href=\"https://www.kcrw.com/news/shows/morning-edition/npr-story/769083847\" target=\"_blank\" rel=\"noopener noreferrer\">Hancock told NPR’s Morning Edition in 2019\u003c/a>.\u003c/p>\n\u003cp>That narrative, she said, is “discounting the Indigenous people who had lived here for centuries with very sophisticated cultures and pretty much in harmony with the earth.”\u003c/p>\n\u003cp>https://twitter.com/csmlibrarian/status/1183822292050173952\u003c/p>\n\u003cp>“Certainly the hundreds and thousands of Italian immigrants who came over in steerage class on the boats at the turn of the 19th century endured a lot of hardships to get here,” she added. “But the discovery of America is something where you want to get your history right.”\u003c/p>\n\u003cp>On Oct. 12, 1992, Berkeley became the first city in the U.S. to officially celebrate the holiday.\u003c/p>\n\u003ch3>A Lasting Legacy\u003c/h3>\n\u003cp>Now, 28 years later, several other cities have followed suit, including Seattle, Austin, Los Angeles and most recently Washington, D.C.\u003c/p>\n\u003cp>“All we did was plant the seeds for this, and we’ve just tended to it for over 20 years,” Curl said.\u003c/p>\n\u003cfigure id=\"attachment_11621765\" class=\"wp-caption alignnone\" style=\"max-width: 1152px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11621765\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2017/10/RS27211_IDP-2-qut.jpg\" alt=\"\" width=\"1152\" height=\"892\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut.jpg 1152w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-160x124.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-800x619.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-1020x790.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-960x743.jpg 960w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-240x186.jpg 240w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-375x290.jpg 375w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-520x403.jpg 520w\" sizes=\"(max-width: 1152px) 100vw, 1152px\">\u003cfigcaption class=\"wp-caption-text\">Festivities at Berkeley’s Indigenous Peoples Day Pow Wow include traditional dancing. \u003ccite>(Christopher Burquez)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>And if you’re wondering what happened to the grand Columbus Day celebration that was planned to end in San Francisco Bay?\u003c/p>\n\u003cp>That ship never sailed.\u003c/p>\n\u003cp>\u003cem>A version of this post first published on Oct. 9, 2017\u003c/em>\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\n\u003cp>Curl said this idea of having the Bay Area as the centerpiece of Columbus Day celebrations did not sit well with him and a lot of native people. So they formed a group to protest the jubilee. They called themselves Resistance 500.\u003c/p>\n\u003cp>“The Bay Area is a pretty progressive place and we did not want to be the center of a national celebration of imperialism and colonialism and genocide,” Curl said. “We tried to turn it into something different, something positive.”\u003c/p>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\n\u003cp>That’s exactly what they did. In 1992, just weeks before the 500th anniversary of Columbus’ arrival, Curl and other native leaders convinced Berkeley’s City Council to get rid of Columbus Day and instead celebrate Indigenous Peoples Day.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003ch3>‘Profoundly Disrespectful’\u003c/h3>\n\u003cp>When the group asked the city to change Columbus Day to Indigenous Peoples Day in 1992, then-Mayor Loni Hancock said it was the first time she understood the negative impact of this holiday on Indigenous people.\u003c/p>\n\u003cp>“We had to think about what is this holiday about and who discovered America, and how really profoundly disrespectful it was to say that a European explorer who never actually set foot on the continent did that,” \u003ca href=\"https://www.kcrw.com/news/shows/morning-edition/npr-story/769083847\" target=\"_blank\" rel=\"noopener noreferrer\">Hancock told NPR’s Morning Edition in 2019\u003c/a>.\u003c/p>\n\u003cp>That narrative, she said, is “discounting the Indigenous people who had lived here for centuries with very sophisticated cultures and pretty much in harmony with the earth.”\u003c/p>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\n\u003cp>“Certainly the hundreds and thousands of Italian immigrants who came over in steerage class on the boats at the turn of the 19th century endured a lot of hardships to get here,” she added. “But the discovery of America is something where you want to get your history right.”\u003c/p>\n\u003cp>On Oct. 12, 1992, Berkeley became the first city in the U.S. to officially celebrate the holiday.\u003c/p>\n\u003ch3>A Lasting Legacy\u003c/h3>\n\u003cp>Now, 28 years later, several other cities have followed suit, including Seattle, Austin, Los Angeles and most recently Washington, D.C.\u003c/p>\n\u003cp>“All we did was plant the seeds for this, and we’ve just tended to it for over 20 years,” Curl said.\u003c/p>\n\u003cfigure id=\"attachment_11621765\" class=\"wp-caption alignnone\" style=\"max-width: 1152px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11621765\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2017/10/RS27211_IDP-2-qut.jpg\" alt=\"\" width=\"1152\" height=\"892\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut.jpg 1152w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-160x124.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-800x619.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-1020x790.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-960x743.jpg 960w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-240x186.jpg 240w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-375x290.jpg 375w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/10/RS27211_IDP-2-qut-520x403.jpg 520w\" sizes=\"(max-width: 1152px) 100vw, 1152px\">\u003cfigcaption class=\"wp-caption-text\">Festivities at Berkeley’s Indigenous Peoples Day Pow Wow include traditional dancing. \u003ccite>(Christopher Burquez)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>And if you’re wondering what happened to the grand Columbus Day celebration that was planned to end in San Francisco Bay?\u003c/p>\n\u003cp>That ship never sailed.\u003c/p>\n\u003cp>\u003cem>A version of this post first published on Oct. 9, 2017\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"disqusTitle": "To Manage Wildfire, California Looks to What Tribes Have Known All Along",
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"content": "\u003cp>On a cool February morning, around 60 people gathered in the Sierra Nevada foothills to take part in a ceremony that, for many decades, was banned.\u003c/p>\n\u003cp>Men and women from Native American tribes in Northern California stood in a circle, alongside university students and locals from around the town of Mariposa. Several wore bright yellow shirts made of flame-resistant fabric. For the next two days, the group would be carefully lighting fires in the surrounding hills.\u003c/p>\n\u003cp>Also sprinkled throughout the crowd were officials from the state government, which a century ago had largely prohibited California's tribes from continuing their ancient practice of controlled burns.\u003c/p>\n\u003cp>Fire has always been part of California's landscape. But long before the vast blazes of recent years, Native American tribes held annual controlled burns that cleared out underbrush and encouraged new plant growth.\u003c/p>\n\u003cp>[pullquote size=\"medium\" align=\"right\" citation=\"Ron Goode, tribal chairman of the North Fork Mono\"]'We don't put fire on the ground and not know how it's going to turn out. That's what makes it cultural burning, because we cultivate.'[/pullquote]\u003c/p>\n\u003cp>Now, with wildfires raging across Northern California, joining other record-breaking fires from recent years, government officials say tackling the fire problem will mean bringing back \"good fire,\" much like California's tribes once did.\u003c/p>\n\u003cp>\"We don't put fire on the ground and not know how it's going to turn out,\" Ron Goode, tribal chairman of the \u003ca href=\"https://www.northforkrancheria-nsn.gov/\">North Fork Mono\u003c/a>, tells the group. \"That's what makes it cultural burning, because we cultivate.\"\u003c/p>\n\u003cp>When Western settlers forcibly removed tribes from their land and banned religious ceremonies, cultural burning largely disappeared. Instead, state and federal authorities focused on swiftly extinguishing wildfires.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>But fire suppression has only made California's wildfire risk worse. Without regular burns, the landscape grew thick with vegetation that dries out every summer, creating kindling for the fires that have recently destroyed California communities. Climate change and warming temperatures make those landscapes even more fire-prone.\u003c/p>\n\u003cp>So, tribal leaders and government officials are forging new partnerships. State and federal land managers have hundreds of thousands of acres that need careful burning to reduce the risk of extreme wildfires. Tribes are eager to gain access to those ancestral lands to restore traditional burning.\u003c/p>\n\u003cp>\"This is old land,\" Goode tells the circle. \"It's been in use for thousands and thousands of years. And so what we're doing out here is restoring life.\"\u003c/p>\n\u003cfigure id=\"attachment_11835096\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg class=\"size-medium wp-image-11835096\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-800x449.jpg\" alt=\"\" width=\"800\" height=\"449\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-800x449.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-1020x573.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-160x90.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-1536x863.jpg 1536w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-2048x1150.jpg 2048w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-1920x1078.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Ron Goode and Ray Gutteriez keep an eye on a burning sourberry bush. \u003ccite>(Lauren Sommer/NPR)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>Cultural Burning\u003c/h3>\n\u003cp>After a blessing, the group grabs shovels and chainsaws before heading out into the brush. It's late winter, and Mariposa's oak woodlands are dry and largely dormant, which is when controlled burning is safest.\u003c/p>\n\u003cp>\"Sourberries,\" Goode says, spotting a bare-limbed, tangled bush. \"Three-leaf sumac. There's a good one right there.\"\u003c/p>\n\u003cp>The group begins harvesting the long branches, which are used in traditional basket-weaving. It can take hundreds of branches to create just one piece.\u003c/p>\n\u003cp>[pullquote size=\"medium\" align=\"right\" citation=\"Ron Goode, tribal chairman of the North Fork Mono\"]'When I was a kid, I learned from my mother. But my mother got in trouble when she burned because the fire department didn't want her doing what we're doing today.'[/pullquote]\u003c/p>\n\u003cp>Ray Gutteriez then takes a lighter to burn the plant, which encourages new growth that produces the flexible, straight branches prized by weavers. The plant is adapted to fire. Its root stock remains intact after burning and will quickly resprout after spring rains.\u003c/p>\n\u003cp>\"All of our basket material needs to be tended to in some way,\" Gutteriez says, an ecologist and member of the Wuksachi Band of Mono Indians. \"So they need to be burned, and they're used to being burned. And then next year, we'll probably have sticks that are 6, 7 feet tall in one year.\"\u003c/p>\n\u003cp>The group also burns a large field, several acres across, which is choked with dead grass.\u003c/p>\n\u003cp>\"When I was a kid, I learned from my mother,\" Goode says of when he first started doing cultural burning. \"But my mother got in trouble when she burned because the fire department didn't want her doing what we're doing today.\"\u003c/p>\n\u003ch3>History of Suppression\u003c/h3>\n\u003cp>Before 1800, \u003ca href=\"https://nature.berkeley.edu/stephenslab/wp-content/uploads/2015/04/Stephens-et-al.-CA-fire-area-FEM-2007.pdf\">several million acres burned every year\u003c/a> in California due to both Indigenous burning and lightning-caused fires, far more than even the worst wildfire years today. Tribes used low-grade fires to shape the landscape, encouraging certain plants to grow both for tribal use and to attract game.\u003c/p>\n\u003cp>The arrival of Western settlers dramatically changed the fire regime.\u003c/p>\n\u003cp>\"They came with their concepts of being afraid of fire,\" Goode says. \"They didn't understand fire in the sense of the tool that it could be to create and what it did to help generate and rejuvenate the land. So they brought in suppression.\"\u003c/p>\n\u003cp>The U.S. Forest Service infamously had the \"\u003ca href=\"https://www.fs.fed.us/rm/pubs_other/rmrs_2007_donovan_j001.pdf\">10 a.m. policy\u003c/a>\": to put out all forest fires by 10 a.m. the next day. Without regular fires to clear out underbrush, forests quickly became overgrown, creating the conditions for more extreme fires.\u003c/p>\n\u003cp>\"A cultural burn is very spiritual,\" Keith Turner of the North Fork Mono says. \"I used to fight fire for the Forest Service. And it was all about fighting fire.\"\u003c/p>\n\u003cp>Native American tribes were forcibly displaced, and their religious ceremonies were banned throughout the state by the early 1900s.\u003c/p>\n\u003cp>\"There was actually a bounty on California Indian people,\" says Beth Rose Middleton Manning, professor of Native American studies at the University of California, Davis. \"The governor had announced a war of extermination. So you have all that history, and it really fostered removal — settler ownership of Indigenous lands.\"\u003c/p>\n\u003cp>Now, Goode and other tribal leaders have been reaching out to ecologists, researchers and fire agencies about the importance of Indigenous knowledge.\u003c/p>\n\u003cp>\"I think it's really important that we don't think about traditional burning as: what information can we learn from native people and then exclude people and move on with non-natives managing the land,\" Middleton Manning says. \"But that native people are at the forefront and leading.\"\u003c/p>\n\u003ch3>Forming Partnerships\u003c/h3>\n\u003cp>With wildfires causing record-breaking destruction in the last few years, California has committed to reducing the vegetation \u003ca href=\"https://www.gov.ca.gov/2019/12/31/california-certifies-statewide-programmatic-environmental-impact-review-to-protect-californians-from-catastrophic-wildfires/\">on a half-million acres\u003c/a>. The federal government has set a similar goal. But there's a long way to go to reach those numbers, and controlled burning can be challenging in landscapes with too much fuel.\u003c/p>\n\u003cp>\"Fire is a very wicked problem when you have years of suppression, because the longer you don't have fire in the system, the harder it is to put it back in,\" says Jonathan Long, ecologist with the Forest Service's Pacific Southwest Research Station. \"So what we're trying to do is get these footholds.\"\u003c/p>\n\u003cp>In Northern California, the \u003ca href=\"https://www.karuk.us/index.php/departments/natural-resources/eco-cultural-revitalization/wildland-fire-program\">Karuk\u003c/a> and \u003ca href=\"https://www.yuroktribe.org/\">Yurok\u003c/a> tribes have partnered with the Forest Service to manage land for traditional values and wildfire management. \u003ca href=\"https://news.stanford.edu/2019/08/27/traditional-fire-management-help-revitalize-american-indian-cultures/\">Studies have shown\u003c/a> that the two goals work hand in hand.\u003c/p>\n\u003cp>[aside tag=\"wildfires\" label=\"related coverage\"]\u003c/p>\n\u003cp>\"By having these partnerships with the tribes, I think we can get that very frequent use of fire back in the system,\" Long says.\u003c/p>\n\u003cp>Jennifer Montgomery uses a drip torch, essentially a beefed-up lighter, to spread a line of fire at the corner of a field. As director of California's Forest Management Task Force, she knows the state is working against the clock to address its growing wildfire risk.\u003c/p>\n\u003cp>\"It's an opportunity for me to see how effective cultural fire can be in addressing the issues we have around uncontrolled wildfire,\" Montgomery says. \"The work that we did today, if a fire comes through there, it will drop down to the ground and frankly it may, given the right circumstances, just stop the fire entirely on its own.\"\u003c/p>\n\u003cp>Still, it's early days in developing these partnerships for many tribes, particularly after a long history of inequality created and reinforced by the government. Many California regional air regulators require burn permits over concerns about smoke and air pollution. Some counties offer special permits for tribes to facilitate their burns, but others don't.\u003c/p>\n\u003cp>Goode says he is hoping that bringing together a wide network of researchers, officials, students and tribes will help those conversations happen faster.\u003c/p>\n\u003cp>\"I'm excited,\" he says, looking across the blackened field in the early evening light. \"I'm elated. Because I'm looking around at what we've done. How beautiful the land is looking. And it is. It is.\"\u003c/p>\n\u003cdiv class=\"fullattribution\">\u003cem>Copyright 2020 NPR. To see more, visit \u003ca href=\"https://www.npr.org\">npr.org\u003c/a>.\u003cimg src=\"https://www.google-analytics.com/__utm.gif?utmac=UA-5828686-4&utmdt=To+Manage+Wildfire%2C+California+Looks+To+What+Tribes+Have+Known+All+Along&utme=8(APIKey)9(MDAxOTAwOTE4MDEyMTkxMDAzNjczZDljZA004)\">\u003c/em>\u003c/div>\n\u003cp>[ad floatright]\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>But fire suppression has only made California's wildfire risk worse. Without regular burns, the landscape grew thick with vegetation that dries out every summer, creating kindling for the fires that have recently destroyed California communities. Climate change and warming temperatures make those landscapes even more fire-prone.\u003c/p>\n\u003cp>So, tribal leaders and government officials are forging new partnerships. State and federal land managers have hundreds of thousands of acres that need careful burning to reduce the risk of extreme wildfires. Tribes are eager to gain access to those ancestral lands to restore traditional burning.\u003c/p>\n\u003cp>\"This is old land,\" Goode tells the circle. \"It's been in use for thousands and thousands of years. And so what we're doing out here is restoring life.\"\u003c/p>\n\u003cfigure id=\"attachment_11835096\" class=\"wp-caption alignnone\" style=\"max-width: 800px\">\u003cimg class=\"size-medium wp-image-11835096\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-800x449.jpg\" alt=\"\" width=\"800\" height=\"449\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-800x449.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-1020x573.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-160x90.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-1536x863.jpg 1536w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-2048x1150.jpg 2048w, https://ww2.kqed.org/app/uploads/sites/10/2020/08/cburn4_custom-c65d9559500ed15c0d52a1d22faf412143a5a919-s2500-c85-1920x1078.jpg 1920w\" sizes=\"(max-width: 800px) 100vw, 800px\">\u003cfigcaption class=\"wp-caption-text\">Ron Goode and Ray Gutteriez keep an eye on a burning sourberry bush. \u003ccite>(Lauren Sommer/NPR)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003ch3>Cultural Burning\u003c/h3>\n\u003cp>After a blessing, the group grabs shovels and chainsaws before heading out into the brush. It's late winter, and Mariposa's oak woodlands are dry and largely dormant, which is when controlled burning is safest.\u003c/p>\n\u003cp>\"Sourberries,\" Goode says, spotting a bare-limbed, tangled bush. \"Three-leaf sumac. There's a good one right there.\"\u003c/p>\n\u003cp>The group begins harvesting the long branches, which are used in traditional basket-weaving. It can take hundreds of branches to create just one piece.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>Ray Gutteriez then takes a lighter to burn the plant, which encourages new growth that produces the flexible, straight branches prized by weavers. The plant is adapted to fire. Its root stock remains intact after burning and will quickly resprout after spring rains.\u003c/p>\n\u003cp>\"All of our basket material needs to be tended to in some way,\" Gutteriez says, an ecologist and member of the Wuksachi Band of Mono Indians. \"So they need to be burned, and they're used to being burned. And then next year, we'll probably have sticks that are 6, 7 feet tall in one year.\"\u003c/p>\n\u003cp>The group also burns a large field, several acres across, which is choked with dead grass.\u003c/p>\n\u003cp>\"When I was a kid, I learned from my mother,\" Goode says of when he first started doing cultural burning. \"But my mother got in trouble when she burned because the fire department didn't want her doing what we're doing today.\"\u003c/p>\n\u003ch3>History of Suppression\u003c/h3>\n\u003cp>Before 1800, \u003ca href=\"https://nature.berkeley.edu/stephenslab/wp-content/uploads/2015/04/Stephens-et-al.-CA-fire-area-FEM-2007.pdf\">several million acres burned every year\u003c/a> in California due to both Indigenous burning and lightning-caused fires, far more than even the worst wildfire years today. Tribes used low-grade fires to shape the landscape, encouraging certain plants to grow both for tribal use and to attract game.\u003c/p>\n\u003cp>The arrival of Western settlers dramatically changed the fire regime.\u003c/p>\n\u003cp>\"They came with their concepts of being afraid of fire,\" Goode says. \"They didn't understand fire in the sense of the tool that it could be to create and what it did to help generate and rejuvenate the land. So they brought in suppression.\"\u003c/p>\n\u003cp>The U.S. Forest Service infamously had the \"\u003ca href=\"https://www.fs.fed.us/rm/pubs_other/rmrs_2007_donovan_j001.pdf\">10 a.m. policy\u003c/a>\": to put out all forest fires by 10 a.m. the next day. Without regular fires to clear out underbrush, forests quickly became overgrown, creating the conditions for more extreme fires.\u003c/p>\n\u003cp>\"A cultural burn is very spiritual,\" Keith Turner of the North Fork Mono says. \"I used to fight fire for the Forest Service. And it was all about fighting fire.\"\u003c/p>\n\u003cp>Native American tribes were forcibly displaced, and their religious ceremonies were banned throughout the state by the early 1900s.\u003c/p>\n\u003cp>\"There was actually a bounty on California Indian people,\" says Beth Rose Middleton Manning, professor of Native American studies at the University of California, Davis. \"The governor had announced a war of extermination. So you have all that history, and it really fostered removal — settler ownership of Indigenous lands.\"\u003c/p>\n\u003cp>Now, Goode and other tribal leaders have been reaching out to ecologists, researchers and fire agencies about the importance of Indigenous knowledge.\u003c/p>\n\u003cp>\"I think it's really important that we don't think about traditional burning as: what information can we learn from native people and then exclude people and move on with non-natives managing the land,\" Middleton Manning says. \"But that native people are at the forefront and leading.\"\u003c/p>\n\u003ch3>Forming Partnerships\u003c/h3>\n\u003cp>With wildfires causing record-breaking destruction in the last few years, California has committed to reducing the vegetation \u003ca href=\"https://www.gov.ca.gov/2019/12/31/california-certifies-statewide-programmatic-environmental-impact-review-to-protect-californians-from-catastrophic-wildfires/\">on a half-million acres\u003c/a>. The federal government has set a similar goal. But there's a long way to go to reach those numbers, and controlled burning can be challenging in landscapes with too much fuel.\u003c/p>\n\u003cp>\"Fire is a very wicked problem when you have years of suppression, because the longer you don't have fire in the system, the harder it is to put it back in,\" says Jonathan Long, ecologist with the Forest Service's Pacific Southwest Research Station. \"So what we're trying to do is get these footholds.\"\u003c/p>\n\u003cp>In Northern California, the \u003ca href=\"https://www.karuk.us/index.php/departments/natural-resources/eco-cultural-revitalization/wildland-fire-program\">Karuk\u003c/a> and \u003ca href=\"https://www.yuroktribe.org/\">Yurok\u003c/a> tribes have partnered with the Forest Service to manage land for traditional values and wildfire management. \u003ca href=\"https://news.stanford.edu/2019/08/27/traditional-fire-management-help-revitalize-american-indian-cultures/\">Studies have shown\u003c/a> that the two goals work hand in hand.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>\"By having these partnerships with the tribes, I think we can get that very frequent use of fire back in the system,\" Long says.\u003c/p>\n\u003cp>Jennifer Montgomery uses a drip torch, essentially a beefed-up lighter, to spread a line of fire at the corner of a field. As director of California's Forest Management Task Force, she knows the state is working against the clock to address its growing wildfire risk.\u003c/p>\n\u003cp>\"It's an opportunity for me to see how effective cultural fire can be in addressing the issues we have around uncontrolled wildfire,\" Montgomery says. \"The work that we did today, if a fire comes through there, it will drop down to the ground and frankly it may, given the right circumstances, just stop the fire entirely on its own.\"\u003c/p>\n\u003cp>Still, it's early days in developing these partnerships for many tribes, particularly after a long history of inequality created and reinforced by the government. Many California regional air regulators require burn permits over concerns about smoke and air pollution. Some counties offer special permits for tribes to facilitate their burns, but others don't.\u003c/p>\n\u003cp>Goode says he is hoping that bringing together a wide network of researchers, officials, students and tribes will help those conversations happen faster.\u003c/p>\n\u003cp>\"I'm excited,\" he says, looking across the blackened field in the early evening light. \"I'm elated. Because I'm looking around at what we've done. How beautiful the land is looking. And it is. It is.\"\u003c/p>\n\u003cdiv class=\"fullattribution\">\u003cem>Copyright 2020 NPR. To see more, visit \u003ca href=\"https://www.npr.org\">npr.org\u003c/a>.\u003cimg src=\"https://www.google-analytics.com/__utm.gif?utmac=UA-5828686-4&utmdt=To+Manage+Wildfire%2C+California+Looks+To+What+Tribes+Have+Known+All+Along&utme=8(APIKey)9(MDAxOTAwOTE4MDEyMTkxMDAzNjczZDljZA004)\">\u003c/em>\u003c/div>\n\u003cp>\u003c/p>\u003c/div>",
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"disqusTitle": "'An Epithet and a Slur': Momentum Grows to Rename Tahoe Ski Resort",
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"content": "\u003cp>Lake Tahoe's Squaw Valley Ski Resort is considering changing its name to remove the word \"squaw\" — a derogatory term for Native American women — amid a national reckoning over racial injustice and inequality.\u003c/p>\n\u003cp>The word \"squaw,\" derived from the Algonquin language, may have once simply meant \"woman.\" But over generations, the word morphed into a misogynist and racist term to disparage Indigenous women, said Vanessa Esquivido, a professor of American Indian Studies at California State University, Chico.\u003c/p>\n\u003cp>\"That word is an epithet and a slur. It's been a slur for a very long time,\" she said.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>When settlers arrived in the 1850s in the area of the Sierra Nevada where the resort is now located, they first saw only Native American women working in a meadow. The land was believed to have been given the name Squaw Valley by those early, predominantly white settlers.\u003c/p>\n\u003cp>But now the term is considered derogatory and even the Merriam-Webster dictionary defines the word as an offensive term for a Native American woman.\u003c/p>\n\u003cp>Squaw Valley Ski Resort — technically \u003ca href=\"https://squawalpine.com/\">Squaw Valley Alpine Meadows\u003c/a> since a merger in 2011 — received international name recognition when it hosted the 1960 Winter Olympics. The geographic name of the valley itself was changed from Squaw Valley to Olympic Valley in the run-up to the '60 winter games not out of respect for Indigenous peoples, but in anticipation of the games. The 'Squaw' name is now only attached to the resort.\u003c/p>\n\u003cfigure id=\"attachment_11828954\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg class=\"size-full wp-image-11828954\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony.jpg\" alt=\"The Olympic flame is lit during the opening ceremony of the 1960 Winter Olympic Games in Squaw Valley.\" width=\"1920\" height=\"1454\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony.jpg 1920w, https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony-800x606.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony-1020x772.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony-160x121.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony-1536x1163.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The Olympic flame is lit during the opening ceremony of the 1960 Winter Olympic Games. \u003ccite>(STAFF/AFP via Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Regional California tribes have asked for the name change numerous times over the years, with little success. But the idea is gaining momentum.\u003c/p>\n\u003cp>Squaw Valley President and Chief Operating Officer Ron Cohen said the resort is currently taking inventory of all the places where the name appears on and off the property, how much it would cost to change and what to prioritize if the change moves ahead.\u003c/p>\n\u003cp>Removing \"squaw\" from the resort name would be a lengthy and expensive process, Cohen said, as the name appears on hundreds of signs and is imprinted on everything from uniforms to vehicles.\u003c/p>\n\u003cp>[aside postID=news_11826151 hero='https://ww2.kqed.org/app/uploads/sites/10/2020/10/serra-ventura-1038x576.jpg']Cohen, who took over as head of the resort two years ago, said the operators are also meeting with shareholders, including business and homeowners within the resort, as well as the local Washoe tribal leadership to get their input.\u003c/p>\n\u003cp>Cohen said he could not give a timeline on when a decision could be made.\u003c/p>\n\u003cp>Washoe Tribe Chairman Serrell Smokey said the name Squaw Valley is a constant reminder of efforts to disparage native people.\u003c/p>\n\u003cp>He's in favor of the name change and suggested \"Olympic Valley\" as a replacement.\u003c/p>\n\u003cp>The possible renaming is one of many efforts across California and the nation to address colonialism and indigenous oppression, including the removal of statues of Junípero Serra and Christopher Columbus, symbols to many of European colonization and the destruction of native peoples.\u003c/p>\n\u003cp>On Monday, the National Football League's Washington Redskins \u003ca href=\"https://www.npr.org/sections/live-updates-protests-for-racial-justice/2020/07/13/890359987/after-mounting-pressure-washingtons-nfl-franchise-drops-its-team-name\">announced\u003c/a> the team is dropping the \"Redskins\" name and Indian head logo.\u003c/p>\n\u003cp>Squaw Valley Alpine Meadows is owned and operated by the Denver, Colorado-based Alterra Mountain Company.\u003c/p>\n\u003cp>\u003cem>This story includes reporting from The Associated Press and KQED's David Marks.\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>Lake Tahoe's Squaw Valley Ski Resort is considering changing its name to remove the word \"squaw\" — a derogatory term for Native American women — amid a national reckoning over racial injustice and inequality.\u003c/p>\n\u003cp>The word \"squaw,\" derived from the Algonquin language, may have once simply meant \"woman.\" But over generations, the word morphed into a misogynist and racist term to disparage Indigenous women, said Vanessa Esquivido, a professor of American Indian Studies at California State University, Chico.\u003c/p>\n\u003cp>\"That word is an epithet and a slur. It's been a slur for a very long time,\" she said.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>When settlers arrived in the 1850s in the area of the Sierra Nevada where the resort is now located, they first saw only Native American women working in a meadow. The land was believed to have been given the name Squaw Valley by those early, predominantly white settlers.\u003c/p>\n\u003cp>But now the term is considered derogatory and even the Merriam-Webster dictionary defines the word as an offensive term for a Native American woman.\u003c/p>\n\u003cp>Squaw Valley Ski Resort — technically \u003ca href=\"https://squawalpine.com/\">Squaw Valley Alpine Meadows\u003c/a> since a merger in 2011 — received international name recognition when it hosted the 1960 Winter Olympics. The geographic name of the valley itself was changed from Squaw Valley to Olympic Valley in the run-up to the '60 winter games not out of respect for Indigenous peoples, but in anticipation of the games. The 'Squaw' name is now only attached to the resort.\u003c/p>\n\u003cfigure id=\"attachment_11828954\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg class=\"size-full wp-image-11828954\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony.jpg\" alt=\"The Olympic flame is lit during the opening ceremony of the 1960 Winter Olympic Games in Squaw Valley.\" width=\"1920\" height=\"1454\" srcset=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony.jpg 1920w, https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony-800x606.jpg 800w, https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony-1020x772.jpg 1020w, https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony-160x121.jpg 160w, https://ww2.kqed.org/app/uploads/sites/10/2020/07/1960-opening-ceremony-1536x1163.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The Olympic flame is lit during the opening ceremony of the 1960 Winter Olympic Games. \u003ccite>(STAFF/AFP via Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Regional California tribes have asked for the name change numerous times over the years, with little success. But the idea is gaining momentum.\u003c/p>\n\u003cp>Squaw Valley President and Chief Operating Officer Ron Cohen said the resort is currently taking inventory of all the places where the name appears on and off the property, how much it would cost to change and what to prioritize if the change moves ahead.\u003c/p>\n\u003cp>Removing \"squaw\" from the resort name would be a lengthy and expensive process, Cohen said, as the name appears on hundreds of signs and is imprinted on everything from uniforms to vehicles.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>Cohen, who took over as head of the resort two years ago, said the operators are also meeting with shareholders, including business and homeowners within the resort, as well as the local Washoe tribal leadership to get their input.\u003c/p>\n\u003cp>Cohen said he could not give a timeline on when a decision could be made.\u003c/p>\n\u003cp>Washoe Tribe Chairman Serrell Smokey said the name Squaw Valley is a constant reminder of efforts to disparage native people.\u003c/p>\n\u003cp>He's in favor of the name change and suggested \"Olympic Valley\" as a replacement.\u003c/p>\n\u003cp>The possible renaming is one of many efforts across California and the nation to address colonialism and indigenous oppression, including the removal of statues of Junípero Serra and Christopher Columbus, symbols to many of European colonization and the destruction of native peoples.\u003c/p>\n\u003cp>On Monday, the National Football League's Washington Redskins \u003ca href=\"https://www.npr.org/sections/live-updates-protests-for-racial-justice/2020/07/13/890359987/after-mounting-pressure-washingtons-nfl-franchise-drops-its-team-name\">announced\u003c/a> the team is dropping the \"Redskins\" name and Indian head logo.\u003c/p>\n\u003cp>Squaw Valley Alpine Meadows is owned and operated by the Denver, Colorado-based Alterra Mountain Company.\u003c/p>\n\u003cp>\u003cem>This story includes reporting from The Associated Press and KQED's David Marks.\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\n\u003c/div>\u003c/p>",
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"content": "\u003cp>Many people in California grew up with a simplified, mythologized version of Junípero Serra that included building models of Spanish missions.\u003c/p>\n\u003cp>While espousing beatings for Indigenous peoples, Serra \u003ca href=\"https://www.kqed.org/news/11826151/how-do-we-heal-toppling-the-myth-of-junipero-serra\">helped preside over a system of enslavement\u003c/a> in the name of spreading Catholicism.\u003c/p>\n\u003cp>Attending Catholic schools while growing up in California, I distinctly remember making tiny clay blocks for my Spanish mission project, but I definitely don’t remember being taught that Father Serra’s missionary work led to a 90% decline of the Native population.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>\u003c/p>\n",
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"content": "\u003cp>\u003cstrong>Skip to:\u003c/strong>\u003c/p>\n\u003cul>\n\u003cli>\u003cstrong>\u003cstrong>\u003ca href=\"#serra\">Who was Junípero Serra, and what did he do? \u003c/a>\u003c/strong>\u003c/strong>\u003cstrong>\u003ca href=\"#serra\"> \u003c/a>\u003c/strong>\u003c/li>\n\u003cli>\u003cstrong>\u003ca href=\"#removal\">How statues get officially removed – and what you can do personally\u003c/a>\u003c/strong>\u003c/li>\n\u003c/ul>\n\u003cp>[dropcap]O[/dropcap]n June 19, people around the Bay Area \u003ca href=\"https://www.kqed.org/news/11825274/updates-bay-area-honors-juneteenth-on-the-streets\">took to the streets to mark Juneteenth\u003c/a>: the date in 1865 when the last enslaved people in Texas learned they were free, more than two years after slavery officially ended in the United States. The rallies followed weeks of \u003ca href=\"https://www.kqed.org/news/tag/protests\">intense protest\u003c/a> across the country over the killings of George Floyd and other Black people by police, and over systemic racism in the United States.\u003c/p>\n\u003cp>That evening, protesters \u003ca href=\"https://twitter.com/FitzTheReporter/status/1274374501925453824\">pulled down a bronze statue\u003c/a> that had stood 30 feet high over San Francisco’s Golden Gate Park for more than a century, spattering it with red paint.\u003c/p>\n\u003cfigure id=\"attachment_11827294\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827294\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/Serra-toppled.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">A statue of Junípero Serra toppled from its plinth in San Francisco’s Golden Gate Park by protesters on June 18, 2020. \u003ccite>(Joe Fitzgerald Rodriguez/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The 1907 monument was a tribute to Father Junípero Serra: the 18th century Franciscan priest who presided over the colonizing Spanish mission system in California that resulted in the decimation of the Indigenous population, and who was \u003ca href=\"https://www.kqed.org/news/10682571/pope-francis-courts-controversy-over-junipero-serra-sainthood\">made a saint\u003c/a> by Pope Francis in 2015. Monuments to Ulysses S. Grant and Francis Scott Key, who both enslaved Black people, were also pulled down in the park that night.\u003c/p>\n\u003cp>The Juneteenth topplings followed the \u003ca href=\"https://www.kqed.org/news/11825103/san-francisco-removes-controversial-christopher-columbus-statue-on-telegraph-hill\">removal\u003c/a> of a Christopher Columbus statue in San Francisco’s North Beach neighborhood by city workers ahead of plans by protesters to topple it themselves, and the removal of a Sacramento \u003ca href=\"https://www.kqed.org/news/11824573/statue-of-john-sutter-pioneer-who-enslaved-native-americans-removed-in-sacramento\">monument to John Sutter\u003c/a> — a 19th century colonizer who enslaved Native Americans at his mill. The day after the Golden Gate Park statues fell, Indigenous activists in downtown Los Angeles watched as a 1932 park monument to Serra \u003ca href=\"https://www.latimes.com/entertainment-arts/story/2020-06-20/statue-junipero-serra-monument-protest-activists-take-down-los-angeles\">was ripped off its pedestal\u003c/a>.\u003c/p>\n\u003cfigure id=\"attachment_11827292\" class=\"wp-caption aligncenter\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827292\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/serra-graffiti.jpg\" alt=\"Graffiti at the former site of a statue of Junípero Serra reads 'Stolen land, stolen people.'\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Graffiti at the former site of a statue of Junípero Serra reads ‘Stolen land, stolen people.’ \u003ccite>(Joe Fitzgerald Rodriguez/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>And this past July 4, another statue of Serra was \u003ca href=\"https://www.sacbee.com/news/local/article244012732.html\">torn down in Sacramento’s Capitol Park\u003c/a> by protesters following a day of peaceful marches by demonstrators aligned with the Black Lives Matter movement. The same day, Indigenous activists \u003ca href=\"https://www.latimes.com/california/story/2020-07-04/indigenous-groups-black-lives-matters-join-forces-to-mark-historical-sins-on-july-4th\">joined forces with Black Lives Matter organizers\u003c/a> for a march in Los Angeles, calling for unity and decrying the historical ‘sins’ of the United States.\u003c/p>\n\u003ch3>Black Lives Matter and the Fight Against Serra Monuments\u003c/h3>\n\u003cp>Like the timing of the July 4 marches, the Juneteenth timing of the Golden Gate Park Serra statue toppling was highly symbolic.\u003c/p>\n\u003cp>“It’s emotional for sure,” says Morning Star Gali about how it feels to see statues come down. A member of the Ajumawi band of the Pit River Tribe — and the project director of the organization Restoring Justice for Indigenous Peoples — Gali has been involved in campaigns for the removal of several statues in the state.\u003c/p>\n\u003cp>She campaigned against the Sacramento monument to Sutter, and was there to watch it fall. She was present too at the contentious \u003ca href=\"https://www.kqed.org/arts/13859733/sf-had-right-to-remove-early-days-statue-deemed-racist-judge-says\">removal of the Early Days\u003c/a> statue in San Francisco in 2018, which she and others had worked to remove from public view on account of its portrayal of Native Americans.\u003c/p>\n\u003cfigure id=\"attachment_11827286\" class=\"wp-caption aligncenter\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827286\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/early-days.jpg\" alt=\"\" width=\"1900\" height=\"1758\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days-800x740.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days-1020x944.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days-160x148.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days-1536x1421.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">‘Early Days,’ part of the Pioneer Monument in San Francisco’s Civic Center, was removed in 2018. \u003ccite>(Sam Lefebvre/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>America’s current movement toward social justice, and the deep reckoning with U.S. history that it demands, is “absolutely intersectional,” says Gali.\u003c/p>\n\u003cp>“There is absolutely a mutual understanding of Black and brown and Indigenous liberation that we understand, and we’ve done a lot of work in the past year to get to the point where we’re at.”\u003c/p>\n\u003cp>She and her fellow Indigenous activists are active partners with the Anti Police-Terror Project — work that’s seen them hold memorials and vigils to honor Black victims of police brutality. In Sacramento, Gali’s efforts to \u003ca href=\"https://www.antipoliceterrorproject.org/sac-events/2020/6/17/community-conversations-to-de-serra-sacramento\">“de-Serra” the city\u003c/a> were purposefully held in partnership with the Anti Police-Terror Project, to “really show the solidarity that we have with one another.”\u003c/p>\n\u003cp>These statues are, Gali emphasizes, “monuments to racism. These are monuments to genocide. And it’s time for them to come down.”\u003c/p>\n\u003cfigure id=\"attachment_11827564\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827564\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/10/Gali-Brooke.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Morning Star Gali, with her youngest daughters. \u003ccite>(Brooke Anderson)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Author and academic Greg Sarris is the chairman of the Federated Indians of Graton Rancheria, and lecturer at Sonoma State University’s Native American Studies program. In support of “everyone who is suffering the legacy of racism and injustice,” Sarris says that he and his tribe fully stand behind the Black Lives Matter movement.\u003c/p>\n\u003cp>“Let us not forget that the Indians on this continent were the first to find out what European insensitivity would do to us,” he says. “And do to others.”\u003c/p>\n\u003cp>As statues of colonizers are brought down around California — mirroring actions against Confederate monuments further east — Serra remains a particular focus. And for years, he’s been a reviled figure among many Indigenous people for his leadership over a system that resulted in the incalculable loss of Native lives, and forever altered the Indigenous way of life in California.\u003c/p>\n\u003cp>When it comes to Serra, this is a fight that has been sustained by Indigenous activists for decades. And far from being a matter that relates mainly to California’s history, it says everything about our state’s present — and future.\u003c/p>\n\u003ch3>\u003ca id=\"serra\">\u003c/a>Who Was Junípero Serra?\u003c/h3>\n\u003cp>Born in Spain, Junípero Serra first traveled to the Americas in 1749 while in his thirties, to work as a Catholic missionary in Mexico. In 1768, he traveled north to California, and founded a string of missions stretching from San Diego to San Francisco.\u003c/p>\n\u003cfigure id=\"attachment_10406942\" class=\"wp-caption alignnone\" style=\"max-width: 1440px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-10406942\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2015/01/juniperoserra-e1421339520709.jpeg\" alt=\"\" width=\"1440\" height=\"1036\">\u003cfigcaption class=\"wp-caption-text\">Father Junípero Serra in a portrait by Father Jose Mosqueda. \u003ccite>(Huntington Library)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>If members of a nearby Indigenous tribe were baptized, they were then brought into a mission where they were ordered to abandon many aspects of their culture and customs, and forced into labor — and prevented from leaving. Anyone who tried to escape the mission was subject to being hunted down and brought back.\u003c/p>\n\u003cp>The Native people in Serra’s missions were subjected to physical punishments like whippings and beating, which Serra himself justified in 1780, \u003ca href=\"https://www.pbs.org/weta/thewest/people/s_z/serra.htm\">writing\u003c/a> “that spiritual fathers should punish their sons, the Indians, with blows appears to be as old as the conquest of [the Americas]; so general in fact that the saints do not seem to be any exception to the rule.”\u003c/p>\n\u003cfigure id=\"attachment_11827259\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827259\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/Map.jpg\" alt=\"\" width=\"1900\" height=\"1579\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map-800x665.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map-1020x848.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map-160x133.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map-1536x1276.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">A map of North America dated 1789, showing California when it was part of Spanish-controlled “New Spain.” \u003ccite>(Dobson's Encyclopædia)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Thousands of Indigenous people in the missions died from exposure to European diseases and from the brutal labor they were forced to perform. It was the discovery of the missions’ birth and death rolls — and the revelation that more Native people died under Serra’s system than were born — that sparked a more widespread re-evaluation of his legacy in the 20th century.\u003c/p>\n\u003cp>The hard physical labor performed by Indigenous people in Serra’s missions was, for years, characterized in history books as ‘work.’ The word for it used today by many, including the descendants of those people, is ‘slavery.’\u003c/p>\n\u003cp>“Here we were enslaved in the missions, and whipped and beaten,” says Greg Sarris. “Up to 90% of the population [was] decimated, from which we never really recovered.”\u003c/p>\n\u003cp>The missions “were concentration camps,” \u003ca href=\"https://www.montereyherald.com/2015/04/01/easter-sunday-protest-over-serra-planned-at-carmel-mission/\">said Corine Fairbanks\u003c/a> of the American Indian Movement Southern California in 2015, ahead of a protest at Serra’s canonization at the Carmel mission. “They were places of death.”\u003c/p>\n\u003cp>Centuries of spiritual and cultural heritage were erased by the Spanish conversion system.\u003c/p>\n\u003cp>“Serra did not just bring us Christianity,” \u003ca href=\"https://www.nytimes.com/2015/01/22/us/to-some-indians-in-california-father-serra-is-far-from-a-saint.html\">said academic Deborah Miranda\u003c/a>, a member of the Ohlone Costanoan Esselen Nation and author of “Bad Indians”, in 2015. “He imposed it, giving us no choice in the matter. He did incalculable damage to a whole culture.”\u003c/p>\n\u003ch3>Serra the Saint\u003c/h3>\n\u003cp>In 2015, Pope Francis announced his \u003ca href=\"https://www.kqed.org/news/10682571/pope-francis-courts-controversy-over-junipero-serra-sainthood\">decision to make Junípero Serra a saint\u003c/a>. The news was met with outrage in California, with protests taking place in San Francisco’s Mission Dolores, Mission Carmel and Mission San Juan Bautista.\u003c/p>\n\u003cfigure id=\"attachment_11748397\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11748397\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut.jpg\" alt=\"Pope Francis pauses in front of a sculpture of Spanish-born Junipero Serra, the Franciscan Friar known for starting missions in California, in Statuary Hall at the U.S. Capitol on September 24, 2015 in Washington, DC.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut-1200x800.jpg 1200w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Pope Francis pauses in front of a sculpture of Junípero Serra in Statuary Hall at the U.S. Capitol on September 24, 2015 in Washington, DC. He canonized Serra on this visit. \u003ccite>(Michael Reynolds-Pool/Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>An Indigenous-authored \u003ca href=\"https://sign.moveon.org/petitions/urge-pope-francis-to?mailing_id=28356&r_by=504037&source=s.icn.em.cr\">petition\u003c/a> urging the pope to reconsider the canonization received over 11,000 signatures, stating that “it is imperative he is enlightened to understand that Father Serra was responsible for the deception, exploitation, oppression, enslavement and genocide of thousands of Indigenous Californians, ultimately resulting in the largest ethnic cleansing in North America.”\u003c/p>\n\u003cp>A week after the canonization, a statue of Serra in Monterey was decapitated. Two years later in Santa Barbara, another Serra monument at the city’s mission was also decapitated and covered with red paint.\u003c/p>\n\u003cp>This wasn’t the first time the Church had attempted to elevate Serra’s holy stature. Almost three decades earlier, in 1988, Francis’ predecessor Pope John Paul II had actually kicked off the sanctification process by beatifying Serra. That announcement too was greeted with horror by Indigenous voices, but even back then, it represented only the latest articulation of of anti-Serra protest.\u003c/p>\n\u003cfigure id=\"attachment_11827261\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827261\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut.jpg\" alt=\"A statue of Junípero Serra at a rest stop along Interstate 280 near Hillsborough.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A statue of Junípero Serra at a rest stop along Interstate 280 near Hillsborough. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Some saw the canonization as a Catholic matter for Catholic people.\u003c/p>\n\u003cp>In \u003ca href=\"https://www.youtube.com/watch?v=R4LLtN2fjLA\">a 1989 episode of the TV talk show “Firing Line,”\u003c/a> host William F. Buckley Jr. suggests to guest Edward Castillo – a Cahuilla-Luiseño professor of Native American studies at Sonoma State University and a Serra critic who participated in the 1969 occupation of Alcatraz Island — that as as a non-Christian, “it’s none of your business who the church canonizes.”\u003c/p>\n\u003cp>In 2015, L.A. Native activist Norma Flores – who worked with the Kizh Nation/Gabrieleño Band of Mission Indians to author the anti-canonization petition — disagreed. “Junípero Serra is being canonized for being an evangelist of the Native peoples in California,” she said. “Why do we not have an active say in this?”\u003c/p>\n\u003ch3>What Replaces Serra?\u003c/h3>\n\u003cp>Amid a national reckoning with U.S. history, how California deals with Serra is fundamental — not just to the state’s view of its past, but also to how it imagines its future, and the stories it wishes to tell.\u003c/p>\n\u003cfigure id=\"attachment_11827271\" class=\"wp-caption aligncenter\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827271\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/san-bautista.jpg\" alt=\"A statue of Father Junípero Serra at Old Mission San Juan Bautista in San Juan Bautista, San Benito County, California.\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">A statue of Father Junípero Serra at Old Mission San Juan Bautista in San Juan Bautista, San Benito County, California. \u003ccite>(The Jon B. Lovelace Collection of California Photographs in Carol M. Highsmith's America Project, Library of Congress, Prints and Photographs Division)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“Most people that are crying about these statues being removed cannot name the local tribe of where they live,” says Gali. “The fact that they can’t name that San Francisco is Ramaytush Ohlone territory just goes to show the lack of education, really.” She attributes this lack of understanding to an active “suppression of information about the local tribes.”\u003c/p>\n\u003cp>So if a statue comes down, or a place is renamed, what \u003cem>is\u003c/em> the way forward? Should a statue of Serra be replaced by a figure from local Indigenous history?\u003c/p>\n\u003cp>It’s not that simple, says April McGill, director of community partnerships and projects at the California Consortium for Urban Indian Health, and the executive director of the American Indian Cultural Center in San Francisco.\u003c/p>\n\u003cp>An American Indian of Yuki, Wappo, Little Lake Pomo and Wailaki descent, McGill stresses that statues of colonizers like Serra coming down is the start, \u003cem>not\u003c/em> the solution. Especially when a city doesn’t work to involve Indigenous people in that removal process, and in what comes next.\u003c/p>\n\u003cfigure id=\"attachment_11827672\" class=\"wp-caption aligncenter\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11827672 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/10/April.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">April McGill, an American Indian of Yuki, Wappo, Little Lake Pomo and Wailaki descent. \u003ccite>(April McGill)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>When the city of San Francisco removed its Christopher Columbus statue, for example, McGill saw a lack of “Native presence there to follow a protocol” for marking the event. “There’s always somebody speaking \u003cem>for\u003c/em> our people,” she notes.\u003c/p>\n\u003cp>When it comes to the ‘what next’ after a statue comes down, McGill cautions against thinking only in terms of \u003cem>replacing\u003c/em> the monuments. After all, statues commemorating individuals are “a white thing,” she says, referencing recent words by \u003ca class=\"c-link\" href=\"https://slack-redir.net/link?url=https%3A%2F%2Fwww.sfchronicle.com%2Fbayarea%2Farticle%2FIn-reckoning-with-oppression-don-t-rush-to-15372699.php\" target=\"_blank\" rel=\"noopener noreferrer\" data-stringify-link=\"https://www.sfchronicle.com/bayarea/article/In-reckoning-with-oppression-don-t-rush-to-15372699.php\" data-sk=\"tooltip_parent\" aria-describedby=\"sk-tooltip-32618\">Jonathan Cordero, chairperson of the Ramaytush Ohlone\u003c/a>.\u003c/p>\n\u003cp>As to recompense and restitution for the damage done to a region’s Native peoples down the centuries, McGill says a city can begin to truly do right by its Native peoples by recognizing them as living communities with needs.\u003c/p>\n\u003cp>“I honestly say: give them a space,” she says. “Give them a park. Create a dance arena. Give them back\u003ca href=\"https://www.kqed.org/news/11704679/there-were-once-more-than-425-shellmounds-in-the-bay-area-where-did-they-go\"> their shellmounds\u003c/a> … a place to continue to hold their ceremonies, and grow their indigenous food.” And federal land like San Francisco’s Presidio, McGill says, should be given to “the original stewards of that land,” the Ohlone people.\u003c/p>\n\u003cp>“\u003cem>That’s\u003c/em> how you honor them — not via a statue.”\u003c/p>\n\u003cp>Ultimately, McGill says, it’s about answering the question, ‘How do we heal?’\u003c/p>\n\u003ch3>Serra in Schools\u003c/h3>\n\u003cp>If you grew up in California in the last few decades, you could be forgiven for being confused about why statues in Junípero Serra’s honor are being pulled down.\u003c/p>\n\u003cfigure id=\"attachment_11619652\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11619652\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2017/09/MissionProject.jpg\" alt=\"The new History-Social Science framework suggests replacing the Mission-building project with assignments that provide more context to the Spanish missions.\" width=\"1920\" height=\"1536\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-160x128.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-800x640.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-1020x816.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-1180x944.jpg 1180w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-960x768.jpg 960w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-240x192.jpg 240w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-375x300.jpg 375w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-520x416.jpg 520w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The new history-social science framework suggests replacing the mission-building project with assignments that provide more context to the Spanish missions. \u003ccite>(DAVID LOFINK/FLICKR CREATIVE COMMONS)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Generations of California-educated people chiefly remember their fourth-grade “build a model mission” projects — and a conspicuous lack of criticism around Serra and his actions.\u003c/p>\n\u003cp>https://twitter.com/hbluv2surf/status/1276257873987637248?s=20\u003c/p>\n\u003cp>Of her own fourth grade mission education, Morning Star Gali says she knew “even back then that it was bogus.”\u003c/p>\n\u003cp>Two years ago, when her now 12-year-old son’s fourth grade teacher announced plans for a class visit to a Spanish mission, Gali says she flatly objected.\u003c/p>\n\u003cp>“I said, absolutely not. That’s not happening. I will take my son to the nearby state park, to the nearby roundhouse where he can learn about our California Indian teaching that way. But he will not be doing any ‘mission field trip.'”\u003c/p>\n\u003cp>https://twitter.com/sarahmirk/status/1276225222681563136\u003c/p>\n\u003cp>The California Department of Education’s \u003ca href=\"https://www.cde.ca.gov/ci/hs/cf/hssframework.asp\">current guidelines\u003c/a> for fourth grade education on the missions were adopted in 2016-2017. After learning about what life was like for Native peoples in California “before other settlers arrived,” the framework asks teachers to move onto the “colonizing” of California from 1769.\u003c/p>\n\u003cp>The public school guidelines emphasize how Indigenous peoples were “initially attracted” to the missions, “impressed by the pageantry, material wealth, and abundant food of the Catholic Church,” but that as colonization increasingly disrupted existing food sources and village life, Native peoples began to be drawn into the missions out of survival — and once baptized, missionaries and military forces “conspired to forcibly keep” them there, and pressed them into “forced labor.”\u003c/p>\n\u003cp>https://twitter.com/thyanhvo/status/1276229718744813568\u003c/p>\n\u003cp>The state framework for teachers attributes the “extremely high” death rate among the Indigenous populations during the mission period to not only disease, but “the hardships of forced labor and separation from traditional ways of life.”\u003c/p>\n\u003cp>At the same time, it encourages educators to “sensitize” their students to “the various ways in which Indians exhibited agency in the mission system.” They say it’s in the pursuit of “a more comprehensive view of the era.”\u003c/p>\n\u003cp>Greg Sarris says he’s hopeful about the possibility that Indigenous voices have enough influence to make change when it comes to furthering knowledge of Native American history — albeit “sadly,” he says, “only because of the money generated from our casinos that let us use that power.”\u003c/p>\n\u003cfigure id=\"attachment_11827675\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11827675 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/10/Greg-cropped.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Greg Sarris, chairman of the Federated Indians of Graton Rancheria \u003ccite>(Greg Sarris)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The Federated Indians of Graton Rancheria, of which Sarris is chairman, own the land on which the Graton Resort & Casino in Rohnert Park resides. Sarris says he’s working with the National Museum of the American Indian at the Smithsonian, where he’s on the Board of Trustees, and Gov. Newsom to privately finance a new template for California public schools to better teach children about their state’s Indigenous history.\u003c/p>\n\u003ch3>Who Gets to Define Serra for California?\u003c/h3>\n\u003cp>Critics of statue-toppling in California have characterized ongoing protests as a passing moment, or somehow opportunistic of the current anti-racism uprising in the nation’s streets.\u003c/p>\n\u003cp>After releasing \u003ca href=\"https://sfarchdiocese.org/letters-and-statements\">statements in June on the killing of George Floyd\u003c/a> by Minneapolis police, which called for readers “to join together in prayer for an end to racism in all its pernicious manifestations,” the Archdiocese of San Francisco released \u003ca href=\"https://sfarchdiocese.org/letters-and-statements\">a statement on the “destruction” of Golden Gate Park Serra statue\u003c/a>. It was subtitled “Healing of Memories and Historical Accuracy.”\u003c/p>\n\u003cfigure id=\"attachment_10682581\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-10682581\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut.jpg\" alt=\"A statue of Father Junípero Serra outside the San Gabriel Mission.\" width=\"1920\" height=\"1440\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-400x300.jpg 400w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-800x600.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-1440x1080.jpg 1440w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-1180x885.jpg 1180w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-960x720.jpg 960w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A statue of Father Junípero Serra outside the San Gabriel Mission. \u003ccite>(George Lavender/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Its author, Archbishop Salvatore Cordileone, called the removal “the latest example” of how “a renewed national movement to heal memories and correct the injustices of racism and police brutality in our country has been hijacked by some into a movement of violence, looting and vandalism.”\u003c/p>\n\u003cp>“The memorialization of historic figures,” he stated, “merits an honest and fair discussion as to how and to whom such honor should be given.” Instead, it characterized the statue toppling as “mob rule” — enacted against the memory of a man who “made heroic sacrifices to protect the indigenous people of California from their Spanish conquerors” and offered them “the best thing he had: the knowledge and love of Jesus Christ.”\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>On June 27, Archbishop Cordileone and other Catholics joined at the site of the topped Serra statue in Golden Gate Park to \u003ca href=\"https://sanfrancisco.cbslocal.com/2020/06/30/san-francisco-archbishop-exorcism-golden-gate-park-junipero-serra-statue-toppled/\">perform an exorcism\u003c/a>, saying that “evil has made itself present here” owing to the monument being “blasphemously torn down.”\u003c/p>\n\u003cp>The New York-based Catholic League for Religious and Civil Rights reacted to the Golden Gate Park incident with even more vehemence, with president Bill Donohue commenting that “Smashing statues of American icons is all the rage among urban barbarians. Ignorant of history, they are destroying statues of those who were among the most enlightened persons of their time.”\u003c/p>\n\u003cp>Serra, Donohue says, “fought hard for the rights of Indians, and was rightfully canonized by Pope Francis in 2015.”\u003c/p>\n\u003cp>Comparing the Catholic Church’s view of the missions with the perspectives of Indigenous activists can make it seem like there are two Serras; two completely different versions of the Californian timeline. Yet as Dara Lind writes in her\u003ca href=\"https://www.vox.com/2015/9/24/9391995/junipero-serra-saint-pope-francis\"> 2015 Vox explainer\u003c/a> on Pope Francis’s decision to sanctify, Serra “was canonized because what he did during his life was good \u003cem>according to Catholic teaching\u003c/em>.”\u003c/p>\n\u003cfigure id=\"attachment_11827264\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827264\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/Serra-GG-park.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">The statue of Junípero Serra in Golden Gate Park, before it was torn down on June 18, 2020 \u003ccite>(Burkhard Mücke)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Morning Star Gali says she’s tired of the ‘historical vandalism’ narrative in much of the mainstream commentary she sees around statue removals.\u003c/p>\n\u003cp>“People are treating it like, ‘oh, this is such an awful thing; this is erasure of history.’ No, it’s erasure of the lies that are perpetuated to support white supremacy.”\u003c/p>\n\u003cp>Gali’s own message regarding “the healing of memories and historical accuracy?” — “Tear down these monuments to genocide, tear down white supremacy: One statue at a time.”\u003c/p>\n\u003ch3>When Serra Became a Myth\u003c/h3>\n\u003cp>To understand why Junípero Serra looms so large in the California consciousness, from the statues around us to the things we (still) teach our schoolchildren, it helps to know that his status as a California legend appears to have been no accident. It was rather an integral part of how California wished to see itself — and be seen — during the Gold Rush.\u003c/p>\n\u003cp>Serra’s reputation as a kind of California founding father was intentionally built at the end of the 19th century, in what \u003ca href=\"https://www.theatlantic.com/politics/archive/2015/09/junipero-serra-pope-francis-colonialism/406306/\">Atlantic writer Emma Green calls\u003c/a> “basically a marketing effort as settlers came to Southern California in the 1880s.”\u003c/p>\n\u003cfigure id=\"attachment_11827266\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827266\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/Monterey.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">An 1877 painting by Léon Trousset: ‘Father Serra Celebrates Mass at Monterey.’ \u003ccite>(Public Domain)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>\u003ca href=\"https://www.theatlantic.com/politics/archive/2015/09/junipero-serra-pope-francis-colonialism/406306/\">According to historian Bob Senkewicz\u003c/a>, author and professor at Santa Clara University, this drive to justify white westward expansion at a time when the state’s prosperity depended on it resulted in the creation of “a mission mythology of dedicated, selfless missionaries and happy, contented Indians. And this mythology created a notion of California before the U.S. as a kind of bucolic arcadia.”\u003c/p>\n\u003cp>Native people have “always been the tabula rasa on which Californians can write their fantasies,” says Greg Sarris. “One of which is Junípero Serra. And we’ve been so decimated that we haven’t had the power or a loud enough or big enough voice to say, no, you cannot write our story.”\u003c/p>\n\u003cp>The legacy of that 19th century “marketing effort” lingers not only in the Serra statues and countless Serra place names across California — and in \u003ca href=\"https://www.kqed.org/news/11621122/el-camino-not-so-real-the-true-story-of-the-ancient-road\">the mythology of the “Camino Real”\u003c/a> — but on a national stage. In 1985, the U.S. Postal Service commemorated Serra with his own postage stamp.\u003c/p>\n\u003cfigure id=\"attachment_11827267\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827267\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/slo-MISSION.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Mission San Luis Obispo de Tolosa, a Spanish mission founded in 1772 by Serra in the present-day city of San Luis Obispo. \u003ccite>(The Jon B. Lovelace Collection of California Photographs in Carol M. Highsmith's America Project, Library of Congress, Prints and Photographs Division)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>In the U.S. Capitol collection of state statues, several states are represented by 21st-century statues of Indigenous people, such as New Mexico (Pueblo leader Po’pay) and Wyoming (Chief Washakie of the Shoshone) — but a bronze figure of Serra has represented California since 1931.\u003c/p>\n\u003cp>Alongside it, the state of Virginia is still represented by a 1909 statue of Confederate general Robert E. Lee.\u003c/p>\n\u003ch3>Serra as Symbol\u003c/h3>\n\u003cp>Why has Serra in particular — and the monuments erected in his honor — become \u003cem>such\u003c/em> a flashpoint in this moment, as anti-racism campaigners take their fight to the streets?\u003c/p>\n\u003cp>For Sarris, Serra represents a way of thinking about Indigenous culture — as something not to be understood and preserved, but colonized and assimilated — that has traumatic repercussions today. “Here was a man who represented a culture that felt entitled to dominate another culture,” he says. “The cultural insensitivity that resulted in violence and the death of 90% of the California Indian population is something to be understood, and not cherished.”\u003c/p>\n\u003cp>Compared with the drive against Confederate statues on the East Coast, Sarris just doesn’t see “enough interest or understanding of the violence against California Indians for the larger California general public to say, take down Junípero Serra.” At least, not yet. And for him, that lack of urgency from non-Native people around Serra’s legacy stems from fundamental misunderstandings about California’s Native history and culture.\u003c/p>\n\u003cfigure id=\"attachment_11824391\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11824391\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut-1020x680.jpg 1020w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A rainbow is projected over the statue of Confederate General Robert Lee on June 12, 2020 in Richmond, Virginia. Virginia Gov. Ralph Northam ordered the removal of the General Lee statue as soon as possible but legal proceedings have temporarily halted those plans. \u003ccite>(Eze Amos/Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>For Morning Star Gali, the still-standing Serra statues represent a visual emblem of the wider issue at hand: California’s systemic inaction towards its Native peoples. She notes that June marks one year since Gov. Gavin Newsom \u003ca href=\"https://www.nytimes.com/2019/06/19/us/newsom-native-american-apology.html\">delivered an apology\u003c/a> “for the many instances of violence, mistreatment and neglect inflicted upon California Native Americans throughout the state’s history.”\u003c/p>\n\u003cp>But, Gali notes, “an apology is nothing without action” — especially where it concerns vital decisions being made for Indigenous people without their input.\u003c/p>\n\u003cp>Most recently, she says, where is that action regarding the coronavirus relief funds provided by the CARES Act? Funds were dispersed only to Native tribes that are federally recognized, to the exclusion of tribes that have been terminated, disenrolled and disenfranchised. The federal government, Gali notes, still “gets to decide who is and who is not a Native person in California.”\u003c/p>\n\u003cp>In the lack of a specific apology from the Catholic Church for Serra’s legacy, Gali sees this same inaction.\u003c/p>\n\u003cp>“Until that’s done,” she says, “there is still a gaping wound that needs to be healed.”\u003c/p>\n\u003ch3>\u003ca id=\"removal\">\u003c/a>How Can You Challenge a Statue or Place Name?\u003c/h3>\n\u003cp>If there’s a statue or place name in your area that you want to officially challenge, how can you do that as a member of the public?\u003c/p>\n\u003cp>Arianna Antone-Ramirez is a research associate at the California Consortium for Urban Indian Health, and is on the board of the American Indian Cultural Center of San Francisco. Born and raised in the Mission District of San Francisco, she’s a member of the Tohono O’odham Nation in Arizona and was a part of the campaign to remove San Francisco’s Early Days statue. Her key advice for activism in this field? “Let the community lead” — especially if you’re a non-Indigenous ally.\u003c/p>\n\u003cp>Antone-Ramirez recommends beginning by researching the communities who are “directly affected” by the issue at hand, finding out what they’re already working on, and offering support to their organizers.\u003c/p>\n\u003cfigure id=\"attachment_11827558\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827558\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/10/Arriana.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Arianna Antone-Ramirez is a member of the Tohono O’odham Nation in Arizona, and was a part of the campaign to remove San Francisco’s Early Days statue. \u003ccite>(Arianna Antone-Ramirez)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>She also advises embarking on your \u003cem>own\u003c/em> bureaucratic research.\u003c/p>\n\u003cp>“Has anything come up in my city council? Wherever you live, have there been any hearings about this? … Where is this issue now? Is it in a committee?” Acquiring this familiarity with civic processes, says Antone-Ramirez, will really help these efforts.\u003c/p>\n\u003cp>And what \u003cem>are\u003c/em> these processes?\u003c/p>\n\u003cp>The best approach for challenging a statue or place name is “the same as approaching the city government for any other civic inquiry,” says Rebekah Krell, acting director of cultural affairs at the San Francisco Arts Commission – the city body that was involved in the removal of the Early Days statue.\u003c/p>\n\u003cp>The governmental bodies she recommends contacting:\u003c/p>\n\u003cul>\n\u003cli>Your District Supervisor\u003c/li>\n\u003cli>The Mayor’s office of your town/city\u003c/li>\n\u003cli>The local Arts Commission\u003c/li>\n\u003cli>Your local non-emergency 311 line\u003c/li>\n\u003c/ul>\n\u003cp>Krell also advises attending “any number of public meetings” to “pose general public comment.” This, she says, is how member of the public campaigning for the removal of the Early Days monument “got the ball rolling”– “the community came to a [monthly] public Arts Commission meeting” and spoke up.\u003c/p>\n\u003cp>If a group is specifically looking to challenge a monument or public artwork, Krell says that the agency governing these can differ from municipality. It could be an Arts Commission (as in San Francisco), a Parks Department or your city’s Public Works.\u003c/p>\n\u003cp>“But when all else fails,” she says, “your elected city representative (council member, district supervisor, etc.) office should be able to direct your concern.”\u003c/p>\n\u003cp>The San Francisco Arts Commission has \u003ca href=\"https://www.kqed.org/arts/13883431/city-to-evaluate-public-monuments-but-community-questions-its-track-record\">announced plans\u003c/a> to now evaluate the the city’s nearly one hundred public monuments and memorials — and whether any of them should be removed. The plans will apparently entail the city examining factors including the story behind the historical figure a work depicts, the artist who made it, the community’s response so far, and the cost of its removal.\u003c/p>\n\u003cp>\u003cem>The original story incorrectly listed Greg Sarris as the owner of Graton Resort & Casino and has since been corrected.\u003c/em>\u003c/p>\n\u003cp>[ad floatright]\u003c/p>\n",
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"excerpt": "Why are statues of Junípero Serra being torn down all over California? Indigenous activists say a reckoning with the 18th century missionary's legacy is long overdue.",
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"title": "'How Do We Heal?' Toppling the Myth of Junípero Serra | KQED",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003cstrong>Skip to:\u003c/strong>\u003c/p>\n\u003cul>\n\u003cli>\u003cstrong>\u003cstrong>\u003ca href=\"#serra\">Who was Junípero Serra, and what did he do? \u003c/a>\u003c/strong>\u003c/strong>\u003cstrong>\u003ca href=\"#serra\"> \u003c/a>\u003c/strong>\u003c/li>\n\u003cli>\u003cstrong>\u003ca href=\"#removal\">How statues get officially removed – and what you can do personally\u003c/a>\u003c/strong>\u003c/li>\n\u003c/ul>\n\u003cp>\u003c/p>\u003cp>\u003cspan class=\"utils-parseShortcode-shortcodes-__dropcapShortcode__dropcap\">O\u003c/span>\u003c/p>\u003cp>n June 19, people around the Bay Area \u003ca href=\"https://www.kqed.org/news/11825274/updates-bay-area-honors-juneteenth-on-the-streets\">took to the streets to mark Juneteenth\u003c/a>: the date in 1865 when the last enslaved people in Texas learned they were free, more than two years after slavery officially ended in the United States. The rallies followed weeks of \u003ca href=\"https://www.kqed.org/news/tag/protests\">intense protest\u003c/a> across the country over the killings of George Floyd and other Black people by police, and over systemic racism in the United States.\u003c/p>\n\u003cp>That evening, protesters \u003ca href=\"https://twitter.com/FitzTheReporter/status/1274374501925453824\">pulled down a bronze statue\u003c/a> that had stood 30 feet high over San Francisco’s Golden Gate Park for more than a century, spattering it with red paint.\u003c/p>\n\u003cfigure id=\"attachment_11827294\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827294\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/Serra-toppled.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-toppled-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">A statue of Junípero Serra toppled from its plinth in San Francisco’s Golden Gate Park by protesters on June 18, 2020. \u003ccite>(Joe Fitzgerald Rodriguez/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The 1907 monument was a tribute to Father Junípero Serra: the 18th century Franciscan priest who presided over the colonizing Spanish mission system in California that resulted in the decimation of the Indigenous population, and who was \u003ca href=\"https://www.kqed.org/news/10682571/pope-francis-courts-controversy-over-junipero-serra-sainthood\">made a saint\u003c/a> by Pope Francis in 2015. Monuments to Ulysses S. Grant and Francis Scott Key, who both enslaved Black people, were also pulled down in the park that night.\u003c/p>\n\u003cp>The Juneteenth topplings followed the \u003ca href=\"https://www.kqed.org/news/11825103/san-francisco-removes-controversial-christopher-columbus-statue-on-telegraph-hill\">removal\u003c/a> of a Christopher Columbus statue in San Francisco’s North Beach neighborhood by city workers ahead of plans by protesters to topple it themselves, and the removal of a Sacramento \u003ca href=\"https://www.kqed.org/news/11824573/statue-of-john-sutter-pioneer-who-enslaved-native-americans-removed-in-sacramento\">monument to John Sutter\u003c/a> — a 19th century colonizer who enslaved Native Americans at his mill. The day after the Golden Gate Park statues fell, Indigenous activists in downtown Los Angeles watched as a 1932 park monument to Serra \u003ca href=\"https://www.latimes.com/entertainment-arts/story/2020-06-20/statue-junipero-serra-monument-protest-activists-take-down-los-angeles\">was ripped off its pedestal\u003c/a>.\u003c/p>\n\u003cfigure id=\"attachment_11827292\" class=\"wp-caption aligncenter\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827292\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/serra-graffiti.jpg\" alt=\"Graffiti at the former site of a statue of Junípero Serra reads 'Stolen land, stolen people.'\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/serra-graffiti-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Graffiti at the former site of a statue of Junípero Serra reads ‘Stolen land, stolen people.’ \u003ccite>(Joe Fitzgerald Rodriguez/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>And this past July 4, another statue of Serra was \u003ca href=\"https://www.sacbee.com/news/local/article244012732.html\">torn down in Sacramento’s Capitol Park\u003c/a> by protesters following a day of peaceful marches by demonstrators aligned with the Black Lives Matter movement. The same day, Indigenous activists \u003ca href=\"https://www.latimes.com/california/story/2020-07-04/indigenous-groups-black-lives-matters-join-forces-to-mark-historical-sins-on-july-4th\">joined forces with Black Lives Matter organizers\u003c/a> for a march in Los Angeles, calling for unity and decrying the historical ‘sins’ of the United States.\u003c/p>\n\u003ch3>Black Lives Matter and the Fight Against Serra Monuments\u003c/h3>\n\u003cp>Like the timing of the July 4 marches, the Juneteenth timing of the Golden Gate Park Serra statue toppling was highly symbolic.\u003c/p>\n\u003cp>“It’s emotional for sure,” says Morning Star Gali about how it feels to see statues come down. A member of the Ajumawi band of the Pit River Tribe — and the project director of the organization Restoring Justice for Indigenous Peoples — Gali has been involved in campaigns for the removal of several statues in the state.\u003c/p>\n\u003cp>She campaigned against the Sacramento monument to Sutter, and was there to watch it fall. She was present too at the contentious \u003ca href=\"https://www.kqed.org/arts/13859733/sf-had-right-to-remove-early-days-statue-deemed-racist-judge-says\">removal of the Early Days\u003c/a> statue in San Francisco in 2018, which she and others had worked to remove from public view on account of its portrayal of Native Americans.\u003c/p>\n\u003cfigure id=\"attachment_11827286\" class=\"wp-caption aligncenter\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827286\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/early-days.jpg\" alt=\"\" width=\"1900\" height=\"1758\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days-800x740.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days-1020x944.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days-160x148.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/early-days-1536x1421.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">‘Early Days,’ part of the Pioneer Monument in San Francisco’s Civic Center, was removed in 2018. \u003ccite>(Sam Lefebvre/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>America’s current movement toward social justice, and the deep reckoning with U.S. history that it demands, is “absolutely intersectional,” says Gali.\u003c/p>\n\u003cp>“There is absolutely a mutual understanding of Black and brown and Indigenous liberation that we understand, and we’ve done a lot of work in the past year to get to the point where we’re at.”\u003c/p>\n\u003cp>She and her fellow Indigenous activists are active partners with the Anti Police-Terror Project — work that’s seen them hold memorials and vigils to honor Black victims of police brutality. In Sacramento, Gali’s efforts to \u003ca href=\"https://www.antipoliceterrorproject.org/sac-events/2020/6/17/community-conversations-to-de-serra-sacramento\">“de-Serra” the city\u003c/a> were purposefully held in partnership with the Anti Police-Terror Project, to “really show the solidarity that we have with one another.”\u003c/p>\n\u003cp>These statues are, Gali emphasizes, “monuments to racism. These are monuments to genocide. And it’s time for them to come down.”\u003c/p>\n\u003cfigure id=\"attachment_11827564\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827564\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/10/Gali-Brooke.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Gali-Brooke-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Morning Star Gali, with her youngest daughters. \u003ccite>(Brooke Anderson)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Author and academic Greg Sarris is the chairman of the Federated Indians of Graton Rancheria, and lecturer at Sonoma State University’s Native American Studies program. In support of “everyone who is suffering the legacy of racism and injustice,” Sarris says that he and his tribe fully stand behind the Black Lives Matter movement.\u003c/p>\n\u003cp>“Let us not forget that the Indians on this continent were the first to find out what European insensitivity would do to us,” he says. “And do to others.”\u003c/p>\n\u003cp>As statues of colonizers are brought down around California — mirroring actions against Confederate monuments further east — Serra remains a particular focus. And for years, he’s been a reviled figure among many Indigenous people for his leadership over a system that resulted in the incalculable loss of Native lives, and forever altered the Indigenous way of life in California.\u003c/p>\n\u003cp>When it comes to Serra, this is a fight that has been sustained by Indigenous activists for decades. And far from being a matter that relates mainly to California’s history, it says everything about our state’s present — and future.\u003c/p>\n\u003ch3>\u003ca id=\"serra\">\u003c/a>Who Was Junípero Serra?\u003c/h3>\n\u003cp>Born in Spain, Junípero Serra first traveled to the Americas in 1749 while in his thirties, to work as a Catholic missionary in Mexico. In 1768, he traveled north to California, and founded a string of missions stretching from San Diego to San Francisco.\u003c/p>\n\u003cfigure id=\"attachment_10406942\" class=\"wp-caption alignnone\" style=\"max-width: 1440px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-10406942\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2015/01/juniperoserra-e1421339520709.jpeg\" alt=\"\" width=\"1440\" height=\"1036\">\u003cfigcaption class=\"wp-caption-text\">Father Junípero Serra in a portrait by Father Jose Mosqueda. \u003ccite>(Huntington Library)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>If members of a nearby Indigenous tribe were baptized, they were then brought into a mission where they were ordered to abandon many aspects of their culture and customs, and forced into labor — and prevented from leaving. Anyone who tried to escape the mission was subject to being hunted down and brought back.\u003c/p>\n\u003cp>The Native people in Serra’s missions were subjected to physical punishments like whippings and beating, which Serra himself justified in 1780, \u003ca href=\"https://www.pbs.org/weta/thewest/people/s_z/serra.htm\">writing\u003c/a> “that spiritual fathers should punish their sons, the Indians, with blows appears to be as old as the conquest of [the Americas]; so general in fact that the saints do not seem to be any exception to the rule.”\u003c/p>\n\u003cfigure id=\"attachment_11827259\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827259\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/Map.jpg\" alt=\"\" width=\"1900\" height=\"1579\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map-800x665.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map-1020x848.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map-160x133.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Map-1536x1276.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">A map of North America dated 1789, showing California when it was part of Spanish-controlled “New Spain.” \u003ccite>(Dobson's Encyclopædia)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Thousands of Indigenous people in the missions died from exposure to European diseases and from the brutal labor they were forced to perform. It was the discovery of the missions’ birth and death rolls — and the revelation that more Native people died under Serra’s system than were born — that sparked a more widespread re-evaluation of his legacy in the 20th century.\u003c/p>\n\u003cp>The hard physical labor performed by Indigenous people in Serra’s missions was, for years, characterized in history books as ‘work.’ The word for it used today by many, including the descendants of those people, is ‘slavery.’\u003c/p>\n\u003cp>“Here we were enslaved in the missions, and whipped and beaten,” says Greg Sarris. “Up to 90% of the population [was] decimated, from which we never really recovered.”\u003c/p>\n\u003cp>The missions “were concentration camps,” \u003ca href=\"https://www.montereyherald.com/2015/04/01/easter-sunday-protest-over-serra-planned-at-carmel-mission/\">said Corine Fairbanks\u003c/a> of the American Indian Movement Southern California in 2015, ahead of a protest at Serra’s canonization at the Carmel mission. “They were places of death.”\u003c/p>\n\u003cp>Centuries of spiritual and cultural heritage were erased by the Spanish conversion system.\u003c/p>\n\u003cp>“Serra did not just bring us Christianity,” \u003ca href=\"https://www.nytimes.com/2015/01/22/us/to-some-indians-in-california-father-serra-is-far-from-a-saint.html\">said academic Deborah Miranda\u003c/a>, a member of the Ohlone Costanoan Esselen Nation and author of “Bad Indians”, in 2015. “He imposed it, giving us no choice in the matter. He did incalculable damage to a whole culture.”\u003c/p>\n\u003ch3>Serra the Saint\u003c/h3>\n\u003cp>In 2015, Pope Francis announced his \u003ca href=\"https://www.kqed.org/news/10682571/pope-francis-courts-controversy-over-junipero-serra-sainthood\">decision to make Junípero Serra a saint\u003c/a>. The news was met with outrage in California, with protests taking place in San Francisco’s Mission Dolores, Mission Carmel and Mission San Juan Bautista.\u003c/p>\n\u003cfigure id=\"attachment_11748397\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11748397\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut.jpg\" alt=\"Pope Francis pauses in front of a sculpture of Spanish-born Junipero Serra, the Franciscan Friar known for starting missions in California, in Statuary Hall at the U.S. Capitol on September 24, 2015 in Washington, DC.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2019/05/RS37187_GettyImages-489795578-qut-1200x800.jpg 1200w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">Pope Francis pauses in front of a sculpture of Junípero Serra in Statuary Hall at the U.S. Capitol on September 24, 2015 in Washington, DC. He canonized Serra on this visit. \u003ccite>(Michael Reynolds-Pool/Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>An Indigenous-authored \u003ca href=\"https://sign.moveon.org/petitions/urge-pope-francis-to?mailing_id=28356&r_by=504037&source=s.icn.em.cr\">petition\u003c/a> urging the pope to reconsider the canonization received over 11,000 signatures, stating that “it is imperative he is enlightened to understand that Father Serra was responsible for the deception, exploitation, oppression, enslavement and genocide of thousands of Indigenous Californians, ultimately resulting in the largest ethnic cleansing in North America.”\u003c/p>\n\u003cp>A week after the canonization, a statue of Serra in Monterey was decapitated. Two years later in Santa Barbara, another Serra monument at the city’s mission was also decapitated and covered with red paint.\u003c/p>\n\u003cp>This wasn’t the first time the Church had attempted to elevate Serra’s holy stature. Almost three decades earlier, in 1988, Francis’ predecessor Pope John Paul II had actually kicked off the sanctification process by beatifying Serra. That announcement too was greeted with horror by Indigenous voices, but even back then, it represented only the latest articulation of of anti-Serra protest.\u003c/p>\n\u003cfigure id=\"attachment_11827261\" class=\"wp-caption aligncenter\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827261\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut.jpg\" alt=\"A statue of Junípero Serra at a rest stop along Interstate 280 near Hillsborough.\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut-1020x680.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/RS43838_001_KQED_280_JuniperoSerraStatue_06302020-qut-1536x1024.jpg 1536w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A statue of Junípero Serra at a rest stop along Interstate 280 near Hillsborough. \u003ccite>(Beth LaBerge/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Some saw the canonization as a Catholic matter for Catholic people.\u003c/p>\n\u003cp>In \u003ca href=\"https://www.youtube.com/watch?v=R4LLtN2fjLA\">a 1989 episode of the TV talk show “Firing Line,”\u003c/a> host William F. Buckley Jr. suggests to guest Edward Castillo – a Cahuilla-Luiseño professor of Native American studies at Sonoma State University and a Serra critic who participated in the 1969 occupation of Alcatraz Island — that as as a non-Christian, “it’s none of your business who the church canonizes.”\u003c/p>\n\u003cp>In 2015, L.A. Native activist Norma Flores – who worked with the Kizh Nation/Gabrieleño Band of Mission Indians to author the anti-canonization petition — disagreed. “Junípero Serra is being canonized for being an evangelist of the Native peoples in California,” she said. “Why do we not have an active say in this?”\u003c/p>\n\u003ch3>What Replaces Serra?\u003c/h3>\n\u003cp>Amid a national reckoning with U.S. history, how California deals with Serra is fundamental — not just to the state’s view of its past, but also to how it imagines its future, and the stories it wishes to tell.\u003c/p>\n\u003cfigure id=\"attachment_11827271\" class=\"wp-caption aligncenter\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827271\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/san-bautista.jpg\" alt=\"A statue of Father Junípero Serra at Old Mission San Juan Bautista in San Juan Bautista, San Benito County, California.\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/san-bautista-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">A statue of Father Junípero Serra at Old Mission San Juan Bautista in San Juan Bautista, San Benito County, California. \u003ccite>(The Jon B. Lovelace Collection of California Photographs in Carol M. Highsmith's America Project, Library of Congress, Prints and Photographs Division)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>“Most people that are crying about these statues being removed cannot name the local tribe of where they live,” says Gali. “The fact that they can’t name that San Francisco is Ramaytush Ohlone territory just goes to show the lack of education, really.” She attributes this lack of understanding to an active “suppression of information about the local tribes.”\u003c/p>\n\u003cp>So if a statue comes down, or a place is renamed, what \u003cem>is\u003c/em> the way forward? Should a statue of Serra be replaced by a figure from local Indigenous history?\u003c/p>\n\u003cp>It’s not that simple, says April McGill, director of community partnerships and projects at the California Consortium for Urban Indian Health, and the executive director of the American Indian Cultural Center in San Francisco.\u003c/p>\n\u003cp>An American Indian of Yuki, Wappo, Little Lake Pomo and Wailaki descent, McGill stresses that statues of colonizers like Serra coming down is the start, \u003cem>not\u003c/em> the solution. Especially when a city doesn’t work to involve Indigenous people in that removal process, and in what comes next.\u003c/p>\n\u003cfigure id=\"attachment_11827672\" class=\"wp-caption aligncenter\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11827672 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/10/April.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/April-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">April McGill, an American Indian of Yuki, Wappo, Little Lake Pomo and Wailaki descent. \u003ccite>(April McGill)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>When the city of San Francisco removed its Christopher Columbus statue, for example, McGill saw a lack of “Native presence there to follow a protocol” for marking the event. “There’s always somebody speaking \u003cem>for\u003c/em> our people,” she notes.\u003c/p>\n\u003cp>When it comes to the ‘what next’ after a statue comes down, McGill cautions against thinking only in terms of \u003cem>replacing\u003c/em> the monuments. After all, statues commemorating individuals are “a white thing,” she says, referencing recent words by \u003ca class=\"c-link\" href=\"https://slack-redir.net/link?url=https%3A%2F%2Fwww.sfchronicle.com%2Fbayarea%2Farticle%2FIn-reckoning-with-oppression-don-t-rush-to-15372699.php\" target=\"_blank\" rel=\"noopener noreferrer\" data-stringify-link=\"https://www.sfchronicle.com/bayarea/article/In-reckoning-with-oppression-don-t-rush-to-15372699.php\" data-sk=\"tooltip_parent\" aria-describedby=\"sk-tooltip-32618\">Jonathan Cordero, chairperson of the Ramaytush Ohlone\u003c/a>.\u003c/p>\n\u003cp>As to recompense and restitution for the damage done to a region’s Native peoples down the centuries, McGill says a city can begin to truly do right by its Native peoples by recognizing them as living communities with needs.\u003c/p>\n\u003cp>“I honestly say: give them a space,” she says. “Give them a park. Create a dance arena. Give them back\u003ca href=\"https://www.kqed.org/news/11704679/there-were-once-more-than-425-shellmounds-in-the-bay-area-where-did-they-go\"> their shellmounds\u003c/a> … a place to continue to hold their ceremonies, and grow their indigenous food.” And federal land like San Francisco’s Presidio, McGill says, should be given to “the original stewards of that land,” the Ohlone people.\u003c/p>\n\u003cp>“\u003cem>That’s\u003c/em> how you honor them — not via a statue.”\u003c/p>\n\u003cp>Ultimately, McGill says, it’s about answering the question, ‘How do we heal?’\u003c/p>\n\u003ch3>Serra in Schools\u003c/h3>\n\u003cp>If you grew up in California in the last few decades, you could be forgiven for being confused about why statues in Junípero Serra’s honor are being pulled down.\u003c/p>\n\u003cfigure id=\"attachment_11619652\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11619652\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2017/09/MissionProject.jpg\" alt=\"The new History-Social Science framework suggests replacing the Mission-building project with assignments that provide more context to the Spanish missions.\" width=\"1920\" height=\"1536\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-160x128.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-800x640.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-1020x816.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-1180x944.jpg 1180w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-960x768.jpg 960w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-240x192.jpg 240w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-375x300.jpg 375w, https://cdn.kqed.org/wp-content/uploads/sites/10/2017/09/MissionProject-520x416.jpg 520w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">The new history-social science framework suggests replacing the mission-building project with assignments that provide more context to the Spanish missions. \u003ccite>(DAVID LOFINK/FLICKR CREATIVE COMMONS)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Generations of California-educated people chiefly remember their fourth-grade “build a model mission” projects — and a conspicuous lack of criticism around Serra and his actions.\u003c/p>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\n\u003cp>Of her own fourth grade mission education, Morning Star Gali says she knew “even back then that it was bogus.”\u003c/p>\n\u003cp>Two years ago, when her now 12-year-old son’s fourth grade teacher announced plans for a class visit to a Spanish mission, Gali says she flatly objected.\u003c/p>\n\u003cp>“I said, absolutely not. That’s not happening. I will take my son to the nearby state park, to the nearby roundhouse where he can learn about our California Indian teaching that way. But he will not be doing any ‘mission field trip.'”\u003c/p>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\n\u003cp>The California Department of Education’s \u003ca href=\"https://www.cde.ca.gov/ci/hs/cf/hssframework.asp\">current guidelines\u003c/a> for fourth grade education on the missions were adopted in 2016-2017. After learning about what life was like for Native peoples in California “before other settlers arrived,” the framework asks teachers to move onto the “colonizing” of California from 1769.\u003c/p>\n\u003cp>The public school guidelines emphasize how Indigenous peoples were “initially attracted” to the missions, “impressed by the pageantry, material wealth, and abundant food of the Catholic Church,” but that as colonization increasingly disrupted existing food sources and village life, Native peoples began to be drawn into the missions out of survival — and once baptized, missionaries and military forces “conspired to forcibly keep” them there, and pressed them into “forced labor.”\u003c/p>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\n\u003cp>The state framework for teachers attributes the “extremely high” death rate among the Indigenous populations during the mission period to not only disease, but “the hardships of forced labor and separation from traditional ways of life.”\u003c/p>\n\u003cp>At the same time, it encourages educators to “sensitize” their students to “the various ways in which Indians exhibited agency in the mission system.” They say it’s in the pursuit of “a more comprehensive view of the era.”\u003c/p>\n\u003cp>Greg Sarris says he’s hopeful about the possibility that Indigenous voices have enough influence to make change when it comes to furthering knowledge of Native American history — albeit “sadly,” he says, “only because of the money generated from our casinos that let us use that power.”\u003c/p>\n\u003cfigure id=\"attachment_11827675\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"wp-image-11827675 size-full\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/10/Greg-cropped.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Greg-cropped-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Greg Sarris, chairman of the Federated Indians of Graton Rancheria \u003ccite>(Greg Sarris)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>The Federated Indians of Graton Rancheria, of which Sarris is chairman, own the land on which the Graton Resort & Casino in Rohnert Park resides. Sarris says he’s working with the National Museum of the American Indian at the Smithsonian, where he’s on the Board of Trustees, and Gov. Newsom to privately finance a new template for California public schools to better teach children about their state’s Indigenous history.\u003c/p>\n\u003ch3>Who Gets to Define Serra for California?\u003c/h3>\n\u003cp>Critics of statue-toppling in California have characterized ongoing protests as a passing moment, or somehow opportunistic of the current anti-racism uprising in the nation’s streets.\u003c/p>\n\u003cp>After releasing \u003ca href=\"https://sfarchdiocese.org/letters-and-statements\">statements in June on the killing of George Floyd\u003c/a> by Minneapolis police, which called for readers “to join together in prayer for an end to racism in all its pernicious manifestations,” the Archdiocese of San Francisco released \u003ca href=\"https://sfarchdiocese.org/letters-and-statements\">a statement on the “destruction” of Golden Gate Park Serra statue\u003c/a>. It was subtitled “Healing of Memories and Historical Accuracy.”\u003c/p>\n\u003cfigure id=\"attachment_10682581\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-10682581\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut.jpg\" alt=\"A statue of Father Junípero Serra outside the San Gabriel Mission.\" width=\"1920\" height=\"1440\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-400x300.jpg 400w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-800x600.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-1440x1080.jpg 1440w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-1180x885.jpg 1180w, https://cdn.kqed.org/wp-content/uploads/sites/10/2015/09/RS16659_FullSizeRender-7-Copy-qut-960x720.jpg 960w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A statue of Father Junípero Serra outside the San Gabriel Mission. \u003ccite>(George Lavender/KQED)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Its author, Archbishop Salvatore Cordileone, called the removal “the latest example” of how “a renewed national movement to heal memories and correct the injustices of racism and police brutality in our country has been hijacked by some into a movement of violence, looting and vandalism.”\u003c/p>\n\u003cp>“The memorialization of historic figures,” he stated, “merits an honest and fair discussion as to how and to whom such honor should be given.” Instead, it characterized the statue toppling as “mob rule” — enacted against the memory of a man who “made heroic sacrifices to protect the indigenous people of California from their Spanish conquerors” and offered them “the best thing he had: the knowledge and love of Jesus Christ.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>On June 27, Archbishop Cordileone and other Catholics joined at the site of the topped Serra statue in Golden Gate Park to \u003ca href=\"https://sanfrancisco.cbslocal.com/2020/06/30/san-francisco-archbishop-exorcism-golden-gate-park-junipero-serra-statue-toppled/\">perform an exorcism\u003c/a>, saying that “evil has made itself present here” owing to the monument being “blasphemously torn down.”\u003c/p>\n\u003cp>The New York-based Catholic League for Religious and Civil Rights reacted to the Golden Gate Park incident with even more vehemence, with president Bill Donohue commenting that “Smashing statues of American icons is all the rage among urban barbarians. Ignorant of history, they are destroying statues of those who were among the most enlightened persons of their time.”\u003c/p>\n\u003cp>Serra, Donohue says, “fought hard for the rights of Indians, and was rightfully canonized by Pope Francis in 2015.”\u003c/p>\n\u003cp>Comparing the Catholic Church’s view of the missions with the perspectives of Indigenous activists can make it seem like there are two Serras; two completely different versions of the Californian timeline. Yet as Dara Lind writes in her\u003ca href=\"https://www.vox.com/2015/9/24/9391995/junipero-serra-saint-pope-francis\"> 2015 Vox explainer\u003c/a> on Pope Francis’s decision to sanctify, Serra “was canonized because what he did during his life was good \u003cem>according to Catholic teaching\u003c/em>.”\u003c/p>\n\u003cfigure id=\"attachment_11827264\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827264\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/Serra-GG-park.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Serra-GG-park-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">The statue of Junípero Serra in Golden Gate Park, before it was torn down on June 18, 2020 \u003ccite>(Burkhard Mücke)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>Morning Star Gali says she’s tired of the ‘historical vandalism’ narrative in much of the mainstream commentary she sees around statue removals.\u003c/p>\n\u003cp>“People are treating it like, ‘oh, this is such an awful thing; this is erasure of history.’ No, it’s erasure of the lies that are perpetuated to support white supremacy.”\u003c/p>\n\u003cp>Gali’s own message regarding “the healing of memories and historical accuracy?” — “Tear down these monuments to genocide, tear down white supremacy: One statue at a time.”\u003c/p>\n\u003ch3>When Serra Became a Myth\u003c/h3>\n\u003cp>To understand why Junípero Serra looms so large in the California consciousness, from the statues around us to the things we (still) teach our schoolchildren, it helps to know that his status as a California legend appears to have been no accident. It was rather an integral part of how California wished to see itself — and be seen — during the Gold Rush.\u003c/p>\n\u003cp>Serra’s reputation as a kind of California founding father was intentionally built at the end of the 19th century, in what \u003ca href=\"https://www.theatlantic.com/politics/archive/2015/09/junipero-serra-pope-francis-colonialism/406306/\">Atlantic writer Emma Green calls\u003c/a> “basically a marketing effort as settlers came to Southern California in the 1880s.”\u003c/p>\n\u003cfigure id=\"attachment_11827266\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827266\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/Monterey.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/Monterey-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">An 1877 painting by Léon Trousset: ‘Father Serra Celebrates Mass at Monterey.’ \u003ccite>(Public Domain)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>\u003ca href=\"https://www.theatlantic.com/politics/archive/2015/09/junipero-serra-pope-francis-colonialism/406306/\">According to historian Bob Senkewicz\u003c/a>, author and professor at Santa Clara University, this drive to justify white westward expansion at a time when the state’s prosperity depended on it resulted in the creation of “a mission mythology of dedicated, selfless missionaries and happy, contented Indians. And this mythology created a notion of California before the U.S. as a kind of bucolic arcadia.”\u003c/p>\n\u003cp>Native people have “always been the tabula rasa on which Californians can write their fantasies,” says Greg Sarris. “One of which is Junípero Serra. And we’ve been so decimated that we haven’t had the power or a loud enough or big enough voice to say, no, you cannot write our story.”\u003c/p>\n\u003cp>The legacy of that 19th century “marketing effort” lingers not only in the Serra statues and countless Serra place names across California — and in \u003ca href=\"https://www.kqed.org/news/11621122/el-camino-not-so-real-the-true-story-of-the-ancient-road\">the mythology of the “Camino Real”\u003c/a> — but on a national stage. In 1985, the U.S. Postal Service commemorated Serra with his own postage stamp.\u003c/p>\n\u003cfigure id=\"attachment_11827267\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827267\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/07/slo-MISSION.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/07/slo-MISSION-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Mission San Luis Obispo de Tolosa, a Spanish mission founded in 1772 by Serra in the present-day city of San Luis Obispo. \u003ccite>(The Jon B. Lovelace Collection of California Photographs in Carol M. Highsmith's America Project, Library of Congress, Prints and Photographs Division)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>In the U.S. Capitol collection of state statues, several states are represented by 21st-century statues of Indigenous people, such as New Mexico (Pueblo leader Po’pay) and Wyoming (Chief Washakie of the Shoshone) — but a bronze figure of Serra has represented California since 1931.\u003c/p>\n\u003cp>Alongside it, the state of Virginia is still represented by a 1909 statue of Confederate general Robert E. Lee.\u003c/p>\n\u003ch3>Serra as Symbol\u003c/h3>\n\u003cp>Why has Serra in particular — and the monuments erected in his honor — become \u003cem>such\u003c/em> a flashpoint in this moment, as anti-racism campaigners take their fight to the streets?\u003c/p>\n\u003cp>For Sarris, Serra represents a way of thinking about Indigenous culture — as something not to be understood and preserved, but colonized and assimilated — that has traumatic repercussions today. “Here was a man who represented a culture that felt entitled to dominate another culture,” he says. “The cultural insensitivity that resulted in violence and the death of 90% of the California Indian population is something to be understood, and not cherished.”\u003c/p>\n\u003cp>Compared with the drive against Confederate statues on the East Coast, Sarris just doesn’t see “enough interest or understanding of the violence against California Indians for the larger California general public to say, take down Junípero Serra.” At least, not yet. And for him, that lack of urgency from non-Native people around Serra’s legacy stems from fundamental misunderstandings about California’s Native history and culture.\u003c/p>\n\u003cfigure id=\"attachment_11824391\" class=\"wp-caption alignnone\" style=\"max-width: 1920px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11824391\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut.jpg\" alt=\"\" width=\"1920\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut.jpg 1920w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut-160x107.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut-800x533.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/06/RS43652_GettyImages-1219619841-qut-1020x680.jpg 1020w\" sizes=\"(max-width: 1920px) 100vw, 1920px\">\u003cfigcaption class=\"wp-caption-text\">A rainbow is projected over the statue of Confederate General Robert Lee on June 12, 2020 in Richmond, Virginia. Virginia Gov. Ralph Northam ordered the removal of the General Lee statue as soon as possible but legal proceedings have temporarily halted those plans. \u003ccite>(Eze Amos/Getty Images)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>For Morning Star Gali, the still-standing Serra statues represent a visual emblem of the wider issue at hand: California’s systemic inaction towards its Native peoples. She notes that June marks one year since Gov. Gavin Newsom \u003ca href=\"https://www.nytimes.com/2019/06/19/us/newsom-native-american-apology.html\">delivered an apology\u003c/a> “for the many instances of violence, mistreatment and neglect inflicted upon California Native Americans throughout the state’s history.”\u003c/p>\n\u003cp>But, Gali notes, “an apology is nothing without action” — especially where it concerns vital decisions being made for Indigenous people without their input.\u003c/p>\n\u003cp>Most recently, she says, where is that action regarding the coronavirus relief funds provided by the CARES Act? Funds were dispersed only to Native tribes that are federally recognized, to the exclusion of tribes that have been terminated, disenrolled and disenfranchised. The federal government, Gali notes, still “gets to decide who is and who is not a Native person in California.”\u003c/p>\n\u003cp>In the lack of a specific apology from the Catholic Church for Serra’s legacy, Gali sees this same inaction.\u003c/p>\n\u003cp>“Until that’s done,” she says, “there is still a gaping wound that needs to be healed.”\u003c/p>\n\u003ch3>\u003ca id=\"removal\">\u003c/a>How Can You Challenge a Statue or Place Name?\u003c/h3>\n\u003cp>If there’s a statue or place name in your area that you want to officially challenge, how can you do that as a member of the public?\u003c/p>\n\u003cp>Arianna Antone-Ramirez is a research associate at the California Consortium for Urban Indian Health, and is on the board of the American Indian Cultural Center of San Francisco. Born and raised in the Mission District of San Francisco, she’s a member of the Tohono O’odham Nation in Arizona and was a part of the campaign to remove San Francisco’s Early Days statue. Her key advice for activism in this field? “Let the community lead” — especially if you’re a non-Indigenous ally.\u003c/p>\n\u003cp>Antone-Ramirez recommends beginning by researching the communities who are “directly affected” by the issue at hand, finding out what they’re already working on, and offering support to their organizers.\u003c/p>\n\u003cfigure id=\"attachment_11827558\" class=\"wp-caption alignnone\" style=\"max-width: 1900px\">\u003cimg loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-11827558\" src=\"https://ww2.kqed.org/app/uploads/sites/10/2020/10/Arriana.jpg\" alt=\"\" width=\"1900\" height=\"1280\" srcset=\"https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana.jpg 1900w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana-800x539.jpg 800w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana-1020x687.jpg 1020w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana-160x108.jpg 160w, https://cdn.kqed.org/wp-content/uploads/sites/10/2020/10/Arriana-1536x1035.jpg 1536w\" sizes=\"(max-width: 1900px) 100vw, 1900px\">\u003cfigcaption class=\"wp-caption-text\">Arianna Antone-Ramirez is a member of the Tohono O’odham Nation in Arizona, and was a part of the campaign to remove San Francisco’s Early Days statue. \u003ccite>(Arianna Antone-Ramirez)\u003c/cite>\u003c/figcaption>\u003c/figure>\n\u003cp>She also advises embarking on your \u003cem>own\u003c/em> bureaucratic research.\u003c/p>\n\u003cp>“Has anything come up in my city council? Wherever you live, have there been any hearings about this? … Where is this issue now? Is it in a committee?” Acquiring this familiarity with civic processes, says Antone-Ramirez, will really help these efforts.\u003c/p>\n\u003cp>And what \u003cem>are\u003c/em> these processes?\u003c/p>\n\u003cp>The best approach for challenging a statue or place name is “the same as approaching the city government for any other civic inquiry,” says Rebekah Krell, acting director of cultural affairs at the San Francisco Arts Commission – the city body that was involved in the removal of the Early Days statue.\u003c/p>\n\u003cp>The governmental bodies she recommends contacting:\u003c/p>\n\u003cul>\n\u003cli>Your District Supervisor\u003c/li>\n\u003cli>The Mayor’s office of your town/city\u003c/li>\n\u003cli>The local Arts Commission\u003c/li>\n\u003cli>Your local non-emergency 311 line\u003c/li>\n\u003c/ul>\n\u003cp>Krell also advises attending “any number of public meetings” to “pose general public comment.” This, she says, is how member of the public campaigning for the removal of the Early Days monument “got the ball rolling”– “the community came to a [monthly] public Arts Commission meeting” and spoke up.\u003c/p>\n\u003cp>If a group is specifically looking to challenge a monument or public artwork, Krell says that the agency governing these can differ from municipality. It could be an Arts Commission (as in San Francisco), a Parks Department or your city’s Public Works.\u003c/p>\n\u003cp>“But when all else fails,” she says, “your elected city representative (council member, district supervisor, etc.) office should be able to direct your concern.”\u003c/p>\n\u003cp>The San Francisco Arts Commission has \u003ca href=\"https://www.kqed.org/arts/13883431/city-to-evaluate-public-monuments-but-community-questions-its-track-record\">announced plans\u003c/a> to now evaluate the the city’s nearly one hundred public monuments and memorials — and whether any of them should be removed. The plans will apparently entail the city examining factors including the story behind the historical figure a work depicts, the artist who made it, the community’s response so far, and the cost of its removal.\u003c/p>\n\u003cp>\u003cem>The original story incorrectly listed Greg Sarris as the owner of Graton Resort & Casino and has since been corrected.\u003c/em>\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cp>\u003cem>Sacheen Littlefeather is best known for causing a massive uproar at the 1973 Academy Awards, when she got up on stage and calmly turned down Marlon Brando’s best actor accolade for “The Godfather.”\u003c/em>\u003c/p>\n\u003cp>\u003cem>At the time she was a young Native American rights activist and budding actress when Brando asked her to represent him at the Oscars. She appeared in movies like “Johnny Firecloud.” \u003c/em>\u003cem>The entertainment industry was getting rich off of racist stereotypes of Native Americans and Westerns like \u003ca href=\"https://www.youtube.com/watch?v=QAiPX3mMueo\" target=\"_blank\" rel=\"noopener noreferrer\">“The Great Sioux Massacre”\u003c/a> were rife with them.\u003c/em>\u003c/p>\n\u003cp>https://www.youtube.com/watch?v=8Kv1oc7IxY8\u003c/p>\n\u003cp>\u003cem>After the anger she caused at the Oscars, Sacheen’s TV and movie career floundered. But her work as an activist took off. She shared her story with KQED from her home in Marin County:\u003c/em>\u003c/p>\n\u003cp>My father, an Apache and Yaqui man, met my white mother at a saddle shop in Arizona. And they moved to Salinas, California, because their interracial marriage was illegal in Arizona.\u003c/p>\n\u003cp>[ad fullwidth]\u003c/p>\n\u003cp>When my father beat my mother he made me watch, as though it were an afternoon bargain matinee. That killed my soul, and not only because I loved my mother, but because I knew I was next.\u003c/p>\n\u003cp>My white grandparents took me in. And they raised me as a white person. But when I looked in the mirror I knew I wasn’t.\u003c/p>\n\u003cp>I always knew I was Indian. But in those days back in the ’40s and the ’50s, everybody wanted to be white.\u003c/p>\n\u003cp>Because everybody in the radio or in the ads in magazines and newspapers, everybody was white. It looked like a Clorox factory.\u003c/p>\n\u003cp>I was kind of a loner. Writing was my outlet. Simple little poems like, “I slippy and I slidey over everybody’s hidey. I’m just a little bar of soap.”\u003c/p>\n\u003cp>My grandmother, she was very exasperated with me for being so clumsy, for falling over my own two feet. I had big feet and I was only 9 years old. So I used to sing the song, “Oh my darling, oh my darling, oh my darling Clementine. You are lost and gone forever, and your shoes are number nine.”\u003c/p>\n\u003cp>[pullquote size=\"medium\" align=\"right\"]‘The more that Native American Indian people like myself speak out, the more understanding that there becomes. The truth has got to win out above all the lies that have been told about us by the dominant society.’[/pullquote]\u003c/p>\n\u003cp>When we used to go into restaurants or whatever and I used to go hand in hand with my white grandparents, people always looked at us funny.\u003c/p>\n\u003cp>And I could tell, you know intuitively, that something wasn’t right.\u003c/p>\n\u003cp>When I grew older, I went on a car trip to the south with my mother, who is white. And then I found out exactly what was up when I went to use the bathroom. There was a police officer with a billy club who was looking directly at me. And there was a white bathroom and a black bathroom. The white officer looked at me and went with the billy club, pounding the billy club in his fist.\u003c/p>\n\u003cp>And I thought out of my best interest to go to the black bathroom.\u003c/p>\n\u003cp>My mother, however, went to the white bathroom.\u003c/p>\n\u003cp>And I can’t tell you how much I cried and cried after that experience.\u003c/p>\n\u003cp>And after I had several of those experiences, I knew how blatant racism was — open, alive and well.\u003c/p>\n\u003cp>After refusing that award for Marlon, I went back to school to get a degree in holistic health and nutrition with a minor in Native American medicine.\u003c/p>\n\u003cp>I did a lot of consulting work, because medicine people were going into the hospital to treat and pray for their American Indian patients. And much of this was misunderstood by the doctors and the staff. So we needed a group of us to go in and to educate everyone from the CEO down to the janitor about what Native American medicine was all about.\u003c/p>\n\u003cp>We have been oppressed so much from dominant society that we have internalized that oppression. For example, saying, “You’re not Indian enough. You weren’t born on the reservation and I was.” And “Oh! You’re only half Indian, I’m a full blood. So I’m more Indian than you’re Indian.”\u003c/p>\n\u003cp>That’s internalized oppression.\u003c/p>\n\u003cp>The more that Native American Indian people like myself speak out, the more understanding that there becomes. 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>We’re all Indian. Of one blood, one mind and one heart.\u003c/p>\n\u003cp>And, eventually, I did grow into my feet. Now I wear a size 11 narrow. And when I go to the shoe store, I just say, “I’ve got room for everybody in my shoes.”\u003c/p>\n\u003cp>\u003c/p>\n\u003cp>\u003cem>This week’s \u003ca href=\"https://www.kqed.org/news/11818670/gold-chains-californias-hidden-history\" target=\"_blank\" rel=\"noopener noreferrer\">California Report Magazine\u003c/a> uncovers stories of resilience as part of a collaboration with the \u003ca href=\"https://www.aclunc.org/home\" target=\"_blank\" rel=\"noopener noreferrer\">ACLU of Northern California\u003c/a> called “Gold Chains: The Hidden History of Slavery in California.” \u003c/em>\u003c/p>\n\n",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003cp>\u003cem>Sacheen Littlefeather is best known for causing a massive uproar at the 1973 Academy Awards, when she got up on stage and calmly turned down Marlon Brando’s best actor accolade for “The Godfather.”\u003c/em>\u003c/p>\n\u003cp>\u003cem>At the time she was a young Native American rights activist and budding actress when Brando asked her to represent him at the Oscars. She appeared in movies like “Johnny Firecloud.” \u003c/em>\u003cem>The entertainment industry was getting rich off of racist stereotypes of Native Americans and Westerns like \u003ca href=\"https://www.youtube.com/watch?v=QAiPX3mMueo\" target=\"_blank\" rel=\"noopener noreferrer\">“The Great Sioux Massacre”\u003c/a> were rife with them.\u003c/em>\u003c/p>\u003c/p>\u003cp>\u003cspan class='utils-parseShortcode-shortcodes-__youtubeShortcode__embedYoutube'>\n \u003cspan class='utils-parseShortcode-shortcodes-__youtubeShortcode__embedYoutubeInside'>\n \u003ciframe\n loading='lazy'\n class='utils-parseShortcode-shortcodes-__youtubeShortcode__youtubePlayer'\n type='text/html'\n src='//www.youtube.com/embed/8Kv1oc7IxY8'\n title='//www.youtube.com/embed/8Kv1oc7IxY8'\n allowfullscreen='true'\n style='border:0;'>\u003c/iframe>\n \u003c/span>\n \u003c/span>\u003c/p>\u003cp>\u003cp>\u003cem>After the anger she caused at the Oscars, Sacheen’s TV and movie career floundered. But her work as an activist took off. She shared her story with KQED from her home in Marin County:\u003c/em>\u003c/p>\n\u003cp>My father, an Apache and Yaqui man, met my white mother at a saddle shop in Arizona. And they moved to Salinas, California, because their interracial marriage was illegal in Arizona.\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>When my father beat my mother he made me watch, as though it were an afternoon bargain matinee. That killed my soul, and not only because I loved my mother, but because I knew I was next.\u003c/p>\n\u003cp>My white grandparents took me in. And they raised me as a white person. But when I looked in the mirror I knew I wasn’t.\u003c/p>\n\u003cp>I always knew I was Indian. But in those days back in the ’40s and the ’50s, everybody wanted to be white.\u003c/p>\n\u003cp>Because everybody in the radio or in the ads in magazines and newspapers, everybody was white. It looked like a Clorox factory.\u003c/p>\n\u003cp>I was kind of a loner. Writing was my outlet. Simple little poems like, “I slippy and I slidey over everybody’s hidey. I’m just a little bar of soap.”\u003c/p>\n\u003cp>My grandmother, she was very exasperated with me for being so clumsy, for falling over my own two feet. I had big feet and I was only 9 years old. So I used to sing the song, “Oh my darling, oh my darling, oh my darling Clementine. You are lost and gone forever, and your shoes are number nine.”\u003c/p>\n\u003cp>\u003c/p>\u003c/div>",
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"content": "‘The more that Native American Indian people like myself speak out, the more understanding that there becomes. The truth has got to win out above all the lies that have been told about us by the dominant society.’",
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"content": "\u003cdiv class=\"post-body\">\u003cp>\u003c/p>\n\u003cp>When we used to go into restaurants or whatever and I used to go hand in hand with my white grandparents, people always looked at us funny.\u003c/p>\n\u003cp>And I could tell, you know intuitively, that something wasn’t right.\u003c/p>\n\u003cp>When I grew older, I went on a car trip to the south with my mother, who is white. And then I found out exactly what was up when I went to use the bathroom. There was a police officer with a billy club who was looking directly at me. And there was a white bathroom and a black bathroom. The white officer looked at me and went with the billy club, pounding the billy club in his fist.\u003c/p>\n\u003cp>And I thought out of my best interest to go to the black bathroom.\u003c/p>\n\u003cp>My mother, however, went to the white bathroom.\u003c/p>\n\u003cp>And I can’t tell you how much I cried and cried after that experience.\u003c/p>\n\u003cp>And after I had several of those experiences, I knew how blatant racism was — open, alive and well.\u003c/p>\n\u003cp>After refusing that award for Marlon, I went back to school to get a degree in holistic health and nutrition with a minor in Native American medicine.\u003c/p>\n\u003cp>I did a lot of consulting work, because medicine people were going into the hospital to treat and pray for their American Indian patients. And much of this was misunderstood by the doctors and the staff. So we needed a group of us to go in and to educate everyone from the CEO down to the janitor about what Native American medicine was all about.\u003c/p>\n\u003cp>We have been oppressed so much from dominant society that we have internalized that oppression. For example, saying, “You’re not Indian enough. You weren’t born on the reservation and I was.” And “Oh! You’re only half Indian, I’m a full blood. So I’m more Indian than you’re Indian.”\u003c/p>\n\u003cp>That’s internalized oppression.\u003c/p>\n\u003cp>The more that Native American Indian people like myself speak out, the more understanding that there becomes. 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>We’re all Indian. Of one blood, one mind and one heart.\u003c/p>\n\u003cp>And, eventually, I did grow into my feet. Now I wear a size 11 narrow. And when I go to the shoe store, I just say, “I’ve got room for everybody in my shoes.”\u003c/p>\n\u003cp>\u003c/p>\n\u003cp>\u003cem>This week’s \u003ca href=\"https://www.kqed.org/news/11818670/gold-chains-californias-hidden-history\" target=\"_blank\" rel=\"noopener noreferrer\">California Report Magazine\u003c/a> uncovers stories of resilience as part of a collaboration with the \u003ca href=\"https://www.aclunc.org/home\" target=\"_blank\" rel=\"noopener noreferrer\">ACLU of Northern California\u003c/a> called “Gold Chains: The Hidden History of Slavery in California.” \u003c/em>\u003c/p>\n\n\u003c/div>\u003c/p>",
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"info": "What kind of no sabo word is Hyphenación? For us, it’s about living within a hyphenation. Like being a third-gen Mexican-American from the Texas border now living that Bay Area Chicano life. Like Xorje! Each week we bring together a couple of hyphenated Latinos to talk all about personal life choices: family, careers, relationships, belonging … everything is on the table. ",
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"info": "The Political Mind of Jerry Brown brings listeners the wisdom of the former Governor, Mayor, and presidential candidate. Scott Shafer interviewed Brown for more than 40 hours, covering the former governor's life and half-century in the political game – and Brown has some lessons he'd like to share. ",
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"marketplace": {
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"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.",
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"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>",
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"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?",
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"tagline": "Politics from a personal perspective",
"info": "Political Breakdown is a new series that explores the political intersection of California and the nation. Each week hosts Scott Shafer and Marisa Lagos are joined with a new special guest to unpack politics -- with personality — and offer an insider’s glimpse at how politics happens.",
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"possible": {
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"info": "Possible is hosted by entrepreneur Reid Hoffman and writer Aria Finger. Together in Possible, Hoffman and Finger lead enlightening discussions about building a brighter collective future. The show features interviews with visionary guests like Trevor Noah, Sam Altman and Janette Sadik-Khan. Possible paints an optimistic portrait of the world we can create through science, policy, business, art and our shared humanity. It asks: What if everything goes right for once? How can we get there? Each episode also includes a short fiction story generated by advanced AI GPT-4, serving as a thought-provoking springboard to speculate how humanity could leverage technology for good.",
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"pri-the-world": {
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"info": "Each weekday, host Marco Werman and his team of producers bring you the world's most interesting stories in an hour of radio that reminds us just how small our planet really is.",
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"imageSrc": "https://cdn.kqed.org/wp-content/uploads/2024/04/The-World-Podcast-Tile-360x360-1.jpg",
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"radiolab": {
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"reveal": {
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},
"rightnowish": {
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"title": "Rightnowish",
"tagline": "Art is where you find it",
"info": "Rightnowish digs into life in the Bay Area right now… ish. Journalist Pendarvis Harshaw takes us to galleries painted on the sides of liquor stores in West Oakland. We'll dance in warehouses in the Bayview, make smoothies with kids in South Berkeley, and listen to classical music in a 1984 Cutlass Supreme in Richmond. Every week, Pen talks to movers and shakers about how the Bay Area shapes what they create, and how they shape the place we call home.",
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"info": "Science Friday is a weekly science talk show, broadcast live over public radio stations nationwide. Each week, the show focuses on science topics that are in the news and tries to bring an educated, balanced discussion to bear on the scientific issues at hand. Panels of expert guests join host Ira Flatow, a veteran science journalist, to discuss science and to take questions from listeners during the call-in portion of the program.",
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"tagline": "Real stories with killer beats",
"info": "The Snap Judgment radio show and podcast mixes real stories with killer beats to produce cinematic, dramatic radio. Snap's musical brand of storytelling dares listeners to see the world through the eyes of another. This is storytelling... with a BEAT!! Snap first aired on public radio stations nationwide in July 2010. Today, Snap Judgment airs on over 450 public radio stations and is brought to the airwaves by KQED & PRX.",
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