Posts Tagged: native

Exploring the why, what and hope in LandBack

Tribal community members participating in the California Tribal Naturalist Course visit UC Blue Oak Ranch (Chitcomini ’Árweh Wallaka-tka) within the Thámien Ohlone (San Francisco Bay Costanoan) speaking territory. Photo by Adina Merenlender

The Berkeley City Council recently agreed to purchase a two-acre site (currently used for parking) known as the shellmound and a place of sacred ceremonies and turn over it over to the Sogorea Te' Land Trust, which is planning to restore the site to a place of gathering and ceremonies. This is an example of LandBack.

LandBack is a growing movement focused on returning land to Indigenous people, encompassing various actions to enhance their access to and stewardship of ancestral homelands. To fully grasp the movement's importance, one must understand the history of U.S. law, as rooted in the colonial Doctrine of Discovery, dating back to the late 15th century. This legal and theological concept was rooted in the idea that Christian European nations had the right to claim and control lands that were inhabited by non-Christians to justify European exploration, colonization and the dispossession of Indigenous peoples who were relegated to a non-human status. This worldview facilitated the colonization of new lands and the enslavement of Native people for extracting resources like minerals, animal pelts, forests, range and agricultural production.

The U.S. courts persist in upholding the belief that the U.S. government holds the ultimate right to own and control the land, regardless of the presence and claims of Indigenous peoples. This perpetuation leads to ongoing land dispossession and creates enduring barriers to land access, impeding Indigenous stewardship. Consequently, Native communities experience adverse effects on their well-being, cultural vitality and intergenerational knowledge transfer. LandBack is crucial for Indigenous people to steward the land in a manner that restores their reciprocal relationships dating back to time immemorial.

Some recent policies help enable the principles of LandBack. For example, California law (SB-18, 2004) recognizes tribes' ability to hold conservation easements on land in order to protect cultural resources, enable access and engage in stewardship; and requires state agencies to have tribal consultation policies. The Native American Ancestral Lands Policy (2020) facilitates tribal access, use and co-management of state-owned or controlled natural lands. Goals include prioritizing tribal purchase or transfer of excess land, establishing co-management agreements and providing grants for land procurement and conservation.

The LandBack movement is gaining momentum to address justice, promote Indigenous stewardship, protect the community of life and advance climate resilience thanks to tribal leadership and collaborations with a variety of entities, including individuals, religious institutions, land trusts, and local, state and national governments. Actions range from the full return of land without restriction to more limited agreements including enabling co-stewardship of land, especially on public lands such as federal or state parks, forests, and wildlife refuges.

UC's Tribal Lands Workgroup

Through leadership from the UC Office of President, a systemwide Tribal Lands Workgroup is focusing on the following topics. Members of the workgroup, with assistance from UCANR's Informatics and Geographic Information System, assembled a mapped inventory of UC lands as well as tribal territory and other land cover information. The workgroup has also researched existing systemwide memoranda of understanding or other agreements with tribes related to the use of UC land.

A good example is the memorandum of understanding developed between the UC Hopland Research and Extension Center, which is part of UCANR, and Hopland Band of Pomo Indians (HBPI) who manage neighboring lands. This agreement is designed to increase the educational, research, land stewardship and cultural exchange opportunities between HBPI and UCANR, and delineate areas where we can work together on specific projects. Given the interest in creating these types of collaborative opportunities, this agreement is likely just the first of more to come. This UC workgroup is also exploring the best way to develop and share guidelines for engaging with tribes about use of UC land consistent with tribal consultation processes and existing rules and regulations.

Co-stewardship Workshop

To learn from existing co-stewardship models, several UC scientists including myself, Steve Monfort, director of UC Natural Reserves; and Patrick Gonzalez, executive director of UC Berkeley Institute for Parks, People and Biodiversity; worked with other California Biodiversity Council steering committee members and in partnership with the Federated Indians of Graton Rancheria and with consultation from the Native American Research Institute to organize a workshop titled “Indigenous Co-stewardship of Public Lands: Lessons for the Future.” Funding was provided by the Gordon & Betty Moore Foundation, Resources Legacy Fund and Federated Indians of Graton Rancheria.

This workshop held in February 2024 was well-attended by tribal leaders, Indigenous culture bearers and staff from public land-management agencies, with a total of 536 registered for the livestream and approximately 300 in person.

Participants of the co-stewardship workshop listen to introductory remarks by Ana Alvarez, deputy general manager of the East Bay Regional Park District and California 30x30 Partnership Planning Committee member. Photo by Monica Hernandez-Juarez

Chairman Greg Sarris of Federated Indians of Graton Rancheria provided important context, examples of co-stewardship in action from Sonoma County and inspiration to do more. Samuel Kohn, senior counselor to Office of the Assistant Secretary of Indian Affairs, explained the various federal policies and guidelines that relate to co-management with tribes. The heart of the workshop was a series of co-stewardship case studies from California, other states and Canada. These were followed by examples of Indigenous people in Mexico engaging in stewardship and sustaining their livelihoods. A real snapshot of the topic across North America!

We spent the second day together visiting places now known as Point Reyes National Seashore and Tolay Lake Regional Park that have long-term co-management agreements initiated by Federated Indians of Graton Rancheria. A more thorough summary of the workshop can be found at News from Native California by Tavi Lorelle Carpenter.

If you are interested in working with tribes and tribal communities, please join the UC ANR Native American Community Partnerships Workgroup. Contact co-chairs Jennifer Sowerwine at jsowerwi@berkeley.edu and Christopher J. McDonald at cjmcdonald@ucanr.edu.

Car fumes, weeds pose double-whammy for fire-loving native plants

In September 2013, a few months after the Springs Fire blazed through the Santa Monica Mountains in Southern California, a team led by Justin Valliere started laying out plots to study how the combination of invasive weeds and air pollution would impact the resurgence of native plants that usually flourish after a wildfire. Their tests tried to mimic nitrogen coming from vehicle exhaust in nearby Los Angeles. Photo by Justin Valliere, UC Davis

Wildflower displays threatened

Northwest of Los Angeles, springtime brings native wildflowers to bloom in the Santa Monica Mountains. These beauties provide food for insects, maintain healthy soil and filter water seeping into the ground – in addition to offering breathtaking displays of color.

They're also good at surviving after wildfire, having adapted to it through millennia. But new research shows wildflowers that usually would burst back after a blaze and a good rain are losing out to the long-standing, double threat of city smog and nonnative weeds.

A recent study led by Justin Valliere, assistant professor in the UC Davis Department of Plant Sciences, found that native wildflowers and other plants that typically flourish following a fire were, instead, replaced by invasive plants on land that received the kind of nitrogen contained in vehicle emissions.

Shooting stars, or Dodecatheon clevelandii, is typical of the native plants that bloom in even higher abundance following a fire and a good rain in the Santa Monica Mountains of southern California. Photo by Justin Valliere, UC Davis

“Many native plants in fire-prone areas rely on fire, and some are entirely dependent on it. Some are even most abundant after a fire,” said Valliere, a UC Cooperative Extension specialist in invasive weed and restoration ecology. “But we found that these fire-following species may be especially vulnerable to the combination of nitrogen pollution and invasive plants.”

That's part of the reason why native plants in these mountains have been declining.

Seeds – banked in the soil and waiting to sprout

The problem faced by native plants can be compared to a drawn-down bank account: Funds withdrawn are not being replaced.

It starts with fire, an important ecological process, Valliere said. Flames burn through plants on the surface and return their nutrients to the soil. Seeds sleeping in the ground wait for the next rain to sprout, then use those nutrients to grow.

“Plant diversity is often highest in growing seasons immediately after a site burns,” he said.

But invading plants have many advantages over native ones. They often sprout earlier, grow faster and create more seeds, all while tolerating drought.

“They're like cheaters,” Valliere said. “They don't follow the same rules.”

Nitrogen, too, is an important piece of every plant's nutrition. They all get a fertilizing boost from nitrogen that floats up in vehicle emissions and falls to the ground. But the invaders use nitrogen and other nutrients to grow faster, winning the race for water and sunlight. As a result, fewer native plants reach maturity, producing fewer seeds that keep their populations thriving.

When the bank balance reaches zero

The 2013 Springs Fire gave Valliere a unique opportunity to study the combined impacts of wildfire and extra nitrogen. He and colleagues from UC Riverside and the National Park Service created test plots in the Santa Monica Mountains where the fire had burned. Then, they added nitrogen to the soil to mimic the amount and type that LA's smog would deposit. Over the study's three years, native plants that typically would have flourished after wildfire instead declined even faster in the plots with added nitrogen.

Native seeds sprouted, but didn't flower. Over time, the soil's bank of seeds drew down.

In spring of 2015, the area that had been burned by the 2013 Springs Fire was again in bloom. The clearwater cryptantha shown here, or Cryptantha intermedia, is a native plant that blooms all over California. It is especially abundant in the coastal south. Photo by Justin Valliere, UC Davis

“Each seed has one chance to flower and reproduce,” Valliere said. “If a seed grows and gets outcompeted, that seed has lost its chance to replenish the seed bank.”

Without the chance to replenish their bank account, native plants will die out, and the whole ecosystem will be thrown out of balance.

“There is inherent value in biodiversity,” Valliere said. “These invasive weeds could prevent the re-establishment of native shrubs after fire, sometimes forever altering the plant community.”

The loss of native plants can have cascading effects on the larger environment, he added. Problems can include the loss of native bees that feed on the flowers, and mudslides when rain makes hillsides unstable.

This problem is likely to repeat in similar areas where biodiversity is highest after wildfires – including parts of the Mediterranean basin, southern Africa and Australia. The addition of city smog “could have serious consequences for the biodiversity of fire-prone ecosystems worldwide,” Valliere warned.

Read the paper, “Nitrogen deposition suppresses ephemeral post-fire plant diversity,” by Justin Valliere, Irina Irvine and Edith Allen.

This article was first published on the UC Davis Department of Plant Sciences website.

Indigenous science key to adapting to climate change

From left, project collaborators Jennifer Sowerwine, Kathy McCovey, Vikki Preston, Frank Lake, Daniel Sarna-Wojcicki, Megan Mucioki and Shawn Bourque. Funding for the Resilient Agroecosystems under Changing Climate Challenge project was provided by a grant from the U.S. Department of Agriculture.

UC Berkeley and Karuk Tribe use Indigenous and western science to cultivate resilient food systems under changing climate conditions.

En español

To adapt to climate change, Karuk Tribe members identified the importance of monitoring climate stress on plant species and actively managing and restoring healthy ecosystem processes to increase the consistency and quality of their food harvests, according to a new report. The Karuk Tribe's Aboriginal Territory encompasses over a million acres in the Klamath Basin in Northern California and Southern Oregon.

The Karuk Tribe-UC Berkeley Collaborative has released findings from its four-year collaborative research in their report “Karuk Agroecosystem Resilience and Cultural Foods and Fibers Revitalization Initiative: xúus nu'éethti – we are caring for it.”

To assess climate-change impacts on cultural-use plants and their habitats and to develop strategies and tools for long-term monitoring, this project integrated Indigenous and western science perspectives. 

“Understanding the breadth and intensity of climate change with regard to our cultural resources is key to developing adequate response plans,” said Karuk cultural practitioner and project co-lead Lisa Morehead-Hillman. “Without healthy stands (of trees), our cultural practices suffer. We all suffer.” 

The report authors lay out specific place-based management and monitoring actions that will enhance the resilience of cultural focal species and habitats to climate change, climate variability and management threats.

To support the resilience of Indigenous cultural agroecosystems and cultural food and fiber species, as well as strengthening Indigenous food sovereignty now and into the future, the authors recommend the following management, policy, research and institutional actions:

• Supporting Karuk Tribal natural resource, data and knowledge sovereignty through appropriate  engagement and Tribal oversight.

• Investing in Tribal management infrastructure and workforce development to support culturally appropriate, place-based job opportunities for Tribal members and descendants.

• Supporting co-management and family-based stewardship of cultural use plants and habitats on Karuk Aboriginal lands.

• Investing in and supporting the re-acquisition of Karuk Aboriginal lands to build back the Tribal land base and restore habitats and ecosystems.

• Funding research, monitoring, and educational opportunities that can support youth leadership development, job creation, agroecosystem resilience, and food sovereignty in Karuk Aboriginal   Territory. 

This research builds on the findings from a five-year Karuk Tribe-UC Berkeley Collaborative food security project (2012-2018), which found that 92% of all Tribal households in the Klamath River Basin experienced some level of food insecurity, and that having access to cultural foods was a strong predictor of food security, yet only 7% of all Tribal households had access to good quality cultural foods at all times.

“This project applies what we learned from tribal members about food insecurity and climate and land management threats to cultural foods to the landscape level, co-creating methods and tools with our Karuk colleagues to assess and restore the health, quality and abundance of cultural foods and fibers to promote food security and eco-cultural resilience,” said Jennifer Sowerwine, lead UC Berkeley collaborator and associate professor of Cooperative Extension.  

Research objectives centered around the “Agroecosystem Condition Assessment,” in which UC Berkeley and Karuk researchers and cultural practitioners assessed the health, quality and yield of 20 cultural-use focal plants prioritized by the Karuk Tribe, such as tanoak acorns, evergreen huckleberry, bear grass and hazel, as well as the condition of their habitats.

“This project demonstrates the benefits of working with a diverse research partnership in the co-production of climate science using blended Indigenous and Western research and monitoring methods,” said project collaborator Frank Lake, research ecologist and USDA Forest Service Pacific Southwest tribal liaison. “This project exemplifies recent federal directives and initiatives to support tribes for climate adaptation, forest restoration and eco-cultural revitalization.” 

The overall quality and condition of most of the focal species found in the research plots and patches reflect both the devastating impact of colonial land-management practices – including timber harvest, fire exclusion and mining – as well as clear evidence of climate stress such as aborted fruit, early die back and poor-quality product. Forced exclusion of cultural management is reflected in encroachment of invasive species, inappropriate canopy cover and poor-quality harvests impacting both human and animal access to these important plant resources.  

“This work done among Indigenous knowledge holders and academia is paramount to developing and sustaining a well-trained workforce for the future,” said Bill Tripp, director of the Karuk Tribe Department of Natural Resources and project co-lead.  “We have a long way to go in realizing cultural relevancy in addressing the systemic injustices that plague our people, accelerate climate change, and work against ecosystem process and function.” 

Karuk ceremonial leader, cultural practitioner and project collaborator Leaf Hillman harvests willow roots next to a Karuk basket at Tishànik next to the Klamath River.

Based on research findings informed by the deep insights of Karuk natural resources managers, Karuk elders and cultural practitioners, the report outlines recommendations for restoring key habitats and revitalizing culturally significant species to enhance agroecological resilience in Karuk Aboriginal lands, which are concurrently administered, managed and occupied by U.S. Forest Service and private landowners.

Kathy McCovey, a Karuk cultural practitioner, archaeologist, forest ecologist and project collaborator, explained the cultural significance of the project:

“Through this project, we are learning how to reconnect with place,” McCovey said. “In learning about and tending these areas, we are tending our family gardens. It's all about people in place. Working on this project, we are working to bring these places back to life. We're rediscovering their Karuk names and how those names signal traditional uses of plants in those places. That way we can reconnect with the places our families come from”. 

“The whole river system is full of knowledge,” she elaborated. “It's a crucial time for the Karuk people to tend these areas and learn how to take care of them. This community has knowledge that's developed and evolved with these lands and we have a responsibility to support the plants in these areas. We had our land stolen out from under us, but we still live here, we still know how to tend and gather plants, we still have our knowledge and our ceremonies. We still have the ability to go out and gather from the land. We still know how to take care of this place. We take care of the land and it takes care of us.”

“Through this project, we are learning how to reconnect with place,” said Kathy McCovey, left, shown with fellow Karuk cultural practitioner and project collaborator Lisa Hillman amid Karuk baskets and basketry materials.

This project serves as an example of how university and federal agency researchers can partner with California tribes to lift up Indigenous knowledge, which can help all involved to better understand and develop solutions to the climate crisis and its effects on California's landscapes and biodiversity, especially on species of cultural significance to Indigenous communities. 

Funding for the project was provided by a grant from the USDA NIFA Agriculture and Food Research Initiative Resilient Agroecosystems under Changing Climate Challenge Area.

Download the free report at the Karuk-Berkeley Collaborative website: https://nature.berkeley.edu/karuk-collaborative/wp-content/uploads/2023/03/Karuk-Resilience-Report_Smallest-file-size.pdf

CalFresh Healthy Living, UC helps connect Native youth with Native foods

In addition to a deeper understanding of Native foods and their nutritional properties, young people came away from the summer program with a binder of Native American recipes. Photo by Cailin McLaughlin

Program with Foothill Indian Education Alliance teaches healthy eating to young people of many tribes

More than a tutoring center, the Foothill Indian Education Alliance facility in Placerville also provides cultural activities for youth in El Dorado and Amador counties affiliated with a broad diversity of Native American tribes.

In addition to traditional crafts like drum- and jewelry-making, the center began offering a food component last summer, through a partnership with CalFresh Healthy Living, University of California – one of the agencies in the state that teaches nutrition to people eligible for SNAP (Supplemental Nutrition Assistance Program).

“A lot of the kids, because they don't live on a reservation or their family might not be connected to a local tribe, don't know a lot of their history or their foods,” said Cailin McLaughlin, nutrition educator for CalFresh Healthy Living, UC, based at the UC Cooperative Extension office in El Dorado County. “Food is a good way to explore any heritage because food is at the central point of a lot of cultures and customs – sharing meals and sharing stories behind it.”

Last spring, McLaughlin worked with Hal Sherry, the head tutor at Foothill Indian Education Alliance, to create a new, five-week “summer camp” during which youth would learn about and prepare Native foods in the center's kitchen, primarily with ingredients from its backyard garden.

One strength of the program is that CalFresh Healthy Living, UC nutrition educator Cailin McLaughlin empowered the youth to take the lead in preparing the dishes in the kitchen. Photo by Cailin McLaughlin

Sherry said that the experience provided the participants – 10 elementary school students and seven middle or high school students – an important perspective on the interconnectedness of all living things.

“Part of the objective of the program is for them to understand that each one of us is part of the natural order of things, and that we have to do our part to fit into that cycle,” he explained. “There's kind of an ecological lesson that's also being learned…and we don't want to put poisons in our bodies, and we don't want to put poisons in our environment.”

Program combines cultural lessons, nutrition information

For the summer program, McLaughlin selected a curriculum centered on garden-based nutrition, and infused it with elements of Indigenous food ways.

“We predominantly picked ingredients that had cultural significance to Native American communities, so things like blueberries, blackberries, pine nuts, squash, things of that nature,” she said. “So we could feed into the history of that ingredient, why it's important to the Indigenous communities – and then give (the students) the nutritional information about it.”

After the youth prepared chia seed parfaits – from a recipe that is part of a series developed by CalFresh Healthy Living, the California Indian Museum and Cultural Center, and the Center for Wellness and Nutrition – a Foothill Indian Education Alliance staff member shared that Native hunters would eat chia seeds for strength before a long hunt.

Many of the participants had never had chia seeds before, and the parfaits were an “absolute favorite,” in the words of McLaughlin.

“I wish we could have made them more often!” said Lacey, a fifth grader who participates in the center's programs year-round.

Participants tended to the garden at the Foothill Indian Education Alliance center, harvesting ingredients for their Native dishes. Photo by Cailin McLaughlin

In addition to working outside in the garden, Lacey said she also liked cooking in the kitchen during the summer camp – and the fact that the young people could take the lead.

“It was all the kids doing it, but (McLaughlin) was just supervising and making sure we were doing it right – it was really nice,” said Lacey, who identifies as Miwok.

Sharing within families, across tribes

Active participation by the young people is one of the strengths of the program, according to Sherry. He expressed admiration for McLaughlin's engaging teaching style, which eschews “lectures” and instead draws the participants into lively conversations about the nutritional content of the ingredients.

“Hopefully they're going to retain some of that knowledge and information and then remember: ‘You know what, yes, I think I would like to have some corn and some beans tonight, because that's going to help my bones grow strong and my eyesight get better,'” Sherry said. “That's really a big part of what we want them to come away with.”

At the end of the summer program, participants also came away with a binder of recipes from a cookbook of Native American dishes, “Young, Indigenous and Healthy: Recipes Inspired by Today's Native Youth.” James Marquez, director of the Foothill Indian Education Alliance, said he heard from students that they were bringing many of the lessons from the program back to their homes.

Part of a series developed by CalFresh Healthy Living, the California Indian Museum and Cultural Center, and the Center for Wellness and Nutrition, the "Chia of the Valley" parfait was a big hit with the students.

“I've heard the same kind of thing from parents and grandparents, who have said how wonderful that was and that kids come back home and have an interest in cooking and trying to serve nutritious meals to their families,” Marquez said.

That crucial sharing of knowledge also happens between and among staff members and students, as the center comprises members of many tribes, from South Dakota Lakota to Navajo.

“We serve Native people, we don't care what tribe they come from – they're all welcome,” Marquez said. “What we do represents a lot of different tribes, so we share information from one tribe to another, and that way people can appreciate everybody and what we have to bring to the table.”

Talia, a sixth grader who participated in the summer program, said that she enjoys that cultural sharing.

“I like how I can learn new things…and how I learn more about the people around me,” she explained. “It's also fun to learn about other people's cultures, and what Native American they are, too.”

McLaughlin went on to partner with Foothill Indian Education Alliance on a “Cooking Academy” program during this past fall, and is planning another spring/summer program for 2023, as well. The ongoing teaching and sharing of food ways is just one part of a long process to recover and rebuild Native American cultural traditions.

“Unfortunately, there was a very concerted effort to obliterate the Native culture on this continent; it was a very intentional, very deliberate effort to just stamp that culture out like it had somehow never existed,” Sherry said. “Now there's a much greater awareness of what a terrible thing that was, and so it's like trying to regrow a new garden over an area that was severely burned…and it's being done all over the country.”

Books, videos and songs highlight Native views on ‘thanksgiving’

From left, common manzanita berries, black oak acorns, California wild grapes, salt and black walnuts. "These foods represent generations of knowledge, dedication and perseverance. It is so wonderful to think about each one of them, where they came from, the last time I was there and when I'm going back to visit, who taught me about them, what the plants, animals and land have also taught me, and all of our time together," said Peter Nelson. Photo by Peter Nelson

UC takes some first steps in addressing historical wrongs

Thanksgiving can be a time of celebration, gratitude and sharing. It is also often a time when people assist the most vulnerable in our communities, through donations to food banks, volunteer service and similar acts of compassion. But it is also a time of remembrance and mourning in Native American communities. 

The narrative that many people have been taught beginning in elementary school about the First Thanksgiving celebration in the United States is based on historically inaccurate myths that fail to acknowledge the devastation wrought by settler colonialism, including genocide, land theft, forced assimilation and cultural appropriation.

Many Native people refuse to celebrate Thanksgiving; some engage in a day of mourning, protesting the genocide wrought on their ancestors and ongoing oppression. Native scholar Philip Deloria (Standing Rock Sioux) wrote about some elements of this in his contribution to The New Yorker several years ago, but for additional information interested readers could also turn to the essay“Deconstructing the Myths of ‘The First Thanksgiving'” by Judy Dow (Abenaki) and Beverly Slapin. 

Educators – in formal and informal settings – play an important role in spreading awareness of the atrocities experienced by Native peoples at the hands of the European settlers. In April of this year, University of California President Michael Drake recognized and acknowledged the historical wrongs endured by Native Americans in announcing the UC's Native American Opportunity Plan, which covers tuition and fees for California students from federally recognized tribes. But the statement fell short of acknowledging the ways in which UC has and continues to benefit as a result of those wrongs.

Free tuition for California Native Americans was one of the recommendations in the 2021 report “The University of California Land Grab: A Legacy of Profit from Indigenous Land,” co-authored by UC Berkeley's Native American Student Development program and the Joseph Myers Center, based on a two-part workshop series held in 2020 and covered recently in the June 2022 issue of UC Berkeley's alumni magazine.

While the new UC tuition and fee remission plan is a big step in the right direction, it excluded the many California Native Americans who are not members of federally recognized tribes. Fortunately, the Federated Indians of Graton Rancheria created a scholarship fund to cover tuition and fees for these students.

Another important step that University of California Agriculture and Natural Resources is taking, in alignment with recommendations from the “Land Grab” report, is the recruitment of three new UC Cooperative Extension academics centering Indigenous communities and perspectives on topics related to farming and food sovereignty, climate resilient disaster planning and policy, and beneficial burning and Indigenous land stewardship.

The focus of these positions acknowledges the importance of strengthening partnerships with Native American communities, uplifting their voices, leadership, concerns and solutions around addressing some of the most pressing environmental and societal challenges facing California communities today. Voices from the Washoe Tribe, for example, were central in the recent UC California Naturalist statewide conference along the north shore of Lake Tahoe. 

Native perspectives on thanksgiving

Tohono O’odham women make bread in the Sonoran desert. Photo by Angelo Baca

Celebrations of harvest certainly did not originate with settlers and Native Americans sharing a meal in the 17^th century. Rather, they have been integral to the fabric of Indigenous existence since time immemorial, as Native communities view “thanksgiving” as a time for honoring the ancestors, which includes the lands, plants and animals that are understood as relations.

In her book, “Braiding Sweetgrass,” Robin Wall Kimmerer describes how the Haudenosaunee people (in the northeastern U.S. and southeastern Canada), recite the Thanksgiving Address, “a river of words as old as the people themselves” known in the Onondaga language as the Words that Come Before All Else, “whenever they gathered…before anything else was done. ”

At its core, the Thanksgiving Address is an expression of gratitude for “the ones who share their gifts with the world,” including the water, the fish, the plant foods and medicines, the animals, the winds, and the sun and the moon and the stars.

Taking a decolonizing approach to Thanksgiving rejects the myths of Thanksgiving and harmful stereotypes about Native peoples that reinforce oppression, and invites opportunities for deepening a collective understanding of Indigenous history, amplifying Native perspectives that highlight the diversity of Indigenous peoples and foodways, and support Native-led food sovereignty and land stewardship initiatives that affirm contemporary presence and self-determination of Native people in 21^st century America. 

A meal of acorn mush, seaweed and salmon Nelson made in commemoration of his grandfather, who was a member of the Graton Rancheria community. "He served in the Navy during WWII, and he's the reason I'm here doing what I do," Nelson said. Photo by Peter Nelson

UC Berkeley Professor Peter Nelson (Coast Miwok and tribal citizen of the Federated Indians of Graton Rancheria) offers this helpful insight: “We have plenty of points at which we give thanks for what our non-human relations give us or honor the changing of the seasons and gathering times. The fall in my language, Coast Miwok (Tamal Machchaw), is ‘umpa walli' or ‘acorn time.' Some of these concepts don't exactly translate from English. ‘Thank you,' or ‘ka molis,' means something more like ‘I'm glad/happy.' We express a state of being or how it makes us feel. The same is true of the concept of ‘I'm sorry,' which doesn't exist in our language. We have to contrive something to the effect of ‘my heart is sad' – ‘ka wuskin sawa.' Again, a state of being and there is a sense that you should just express how to fix things if they are out of sorts. Hearing a settler apology isn't enough. Do something about it.”

What can you do?

Below are just a few ideas of how you can learn about the authentic history of Native Americans and center your Thanksgiving messaging around social and environmental justice. Equally important, through these resources, you can learn about contemporary Native American peoples and communities in both urban and rural areas.

Also included are ways to support the growing Indigenous food sovereignty movement among Native Americans to reclaim and restore their food systems through ecological and cultural restoration and self-determination.

Decolonizing the history and meaning of Thanksgiving

• Read the stories of four East Bay residents and their personal family traditions for the fourth Thursday in November: https://www.berkeleyside.org/2022/11/16/celebrate-thanksgiving-respectfully-indigenous-native-people.

• Share these powerful short videos on Thanksgiving word association and Native people describing Thanksgiving that are helpful for understanding the Native American perspective on the holiday.
• View this brief speech by Linda Coombs (Aquinnah Wampanoag), who used to direct the Wampanoag Indigenous Program and Plymouth Plantation, at the site of the presumptive original Thanksgiving meal, for a greater perspective on the myths surrounding the origins of Thanksgiving.
• Also read this speech that Frank James attempted to deliver before the 1970 Pilgrim's Progress parade in Plymouth. His rejection after the organizers heard the content of his speech led to the National Day of Mourning counter-parade that takes place each year.
• This article, “The Thanksgiving Tale We Tell Is a Harmful Lie. As a Native American, I've Found a Better Way to Celebrate the Holiday,” is a helpful resource where “Sioux Chef” Sean Sherman (Oglala Lakota) makes the case for focusing Thanksgiving on values that apply to everybody: togetherness, generosity and gratitude – as well as embracing Indigenous foods, which are centrally featured in Thanksgiving meals including turkey, corn, beans, pumpkins, maple, cranberries, wild rice, etc.
• An excellent compilation of resources for youth and families by Lindsey Passenger Wieck, can be found in “Decolonizing Thanksgiving: A Toolkit for Combatting Racism in Schools,” that includes books, articles and inspirations for lesson plans, several of which are listed below.
• Helpful book suggestions and educational resources for teaching Thanksgiving in a socially responsible way, including lesson plans for all ages, are provided by the Southern Poverty Law Center at https://www.tolerance.org/magazine/teaching-thanksgiving-in-a-socially-responsible-way.

Learn about the Indigenous history of the United States and the Native lands and people where you live

Map of tribal lands in California

• Read Peter Nelson's “Where Have All the Anthros Gone? The Shift in California Indian Studies from Research “on” to Research “with, for, and by” Indigenous Peoples”: https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.13633.
• Spend some time researching the environmental and cultural history of the lands where you are standing, starting with identifying whose lands you are residing in via this interactive map of Indigenous territories and learning about how you can support them.
• Learn about how the University of California and the other land-grant institutions of higher education were founded upon the expropriation and sale of Indigenous lands that were “granted” to every state under the Morrill Act in this High Country News article and this UC Land-Grab Workshop series. On this interactive map created by UC IGIS at https://arcg.is/1GTiuv, you can identify specific parcels that were “granted” and the Native communities from whom they were taken.
• Read “The University of California Land Grab: A Legacy of Profit from Indigenous Land,” a report based on the proceedings of the 2020 University of California Land Grab forum by Rosalie Zdzienicka Fanshel, Phenocia Bauerle (Apsaálooke), Deborah Lustig and Jennifer Sowerwine. (Executive summary)
• Educate yourself about the history of Indigenous peoples and the American genocide in the United States. Here are some recommended titles: 
• Benjamin Madley's “An American Genocide: The United States and the California Indian Catastrophe, 1846-1873”
• “Custer Died for Your Sins” by Vine Deloria (Standing Rock Sioux)
• Roxanne Dunbar Ortiz's “An Indigenous Peoples' History of the United States”
• Dee Brown's classic “Bury My Heart at Wounded Knee”
• Learn about Indigenous ways of knowing and Native Science. Again, here are some recommended titles: 
• “Braiding Sweetgrass”by Robin Wall Kimmerer (Citizen Potawatomi)
• “Decolonizing Methodologies: Research and Indigenous Peoples” by Linda Tuhiwai Smith (Maori)  
• “Indigenous Methodologies: Characteristics, Conversations and Contexts” by Margaret Kovach (Nêhiyaw and Saulteaux ancestry from Treaty Four, Saskatchewan; enrolled member of Pasqua First Nation)
• “Native Science: Natural Laws of Interdependence” by Gregory Cajete (Santa Clara Pueblo)
• Learn about how Native Americans have managed California's landscape since time immemorial in Kat Anderson's best-selling book “Tending the Wild: Native American Knowledge and the Management of California's Natural Resources”
• Share what you learn with those in their formative years. There are numerous websites with information decolonizing Thanksgiving (only some of which are referenced above), and both “Indigenous Peoples' History of the United States”(Dunbar-Ortiz) and “Braiding Sweetgrass” (Kimmerer) are available in modified versions aimed at young adult readers. 

Learn about, support and amplify Native-led food sovereignty and land-stewardship initiatives in California

Vincent Medina (left) and Louis Trevino are co-founders of Café Ohlone, located at UC Berkeley’s Hearst Museum of Anthropology. Menu items are made from the partners’ family recipes. (UC Berkeley photo by Sofia Liashcheva)

• Feature Native chefs in your communications such as Vincent Medina (Chochenyo Ohlone) and Louis Trevino (Rumsen Ohlone) of ot?t?oy/Café Ohlone and Crystal Wahpepah (Kickapoo) to honor their Indigenous food heritage; a PBS NewsHour crew recently featured ottoy, a collaboration between Cafe Ohlone and the Phoebe A. Hearst Museum of Anthropology, and the efforts of the museum to change its approach to repatriation of ancestral remains, funerary objects and objects of cultural patrimony.
• Dine at Cafe Ohlone, which is located at UC Berkeley.
• Watch the film “Gather,” featuring Indigenous chefs, scientists and activists around the country working to restore their spiritual, political and cultural identities through food sovereignty, including Samuel Gensaw (Yurok), co-founder of the Ancestral Guard, committed to restoring the foodways of North Coast California.
• Read about Indigenous foodways initiatives through Civil Eats reporting.
• Promote Native food purveyors, and other Native-owned businesses not only in November but year-round, as a way of honoring Native culture and ethical practices. The Intertribal Agriculture Council's American Indian Foods Program showcases American Indian food businesses and their products, many of which are grown following traditions of their ancestors.
• Learn about and support Indigenous-led land stewardship efforts to restore cultural burning practices by the Karuk Tribe, the Amah Mutsun Land Trust and the North Fork Mono Tribe, among others, to enhance healthy relationships with the land and mitigate against catastrophic fires that have devastated California communities and ecosystems.
• Read the First Nations Development Institute's report on California Indigenous land stewards for more information on both urban and rural Indigenous-led stewardship initiatives and Native perspectives across the state, including the Sogorea Te' Land Trust, an urban Indigenous women-led community organization that facilitates the return ofChochenyo andKarkinOhlone lands in the San Francisco Bay Area to Indigenous stewardship.
  

  Samuel Gensaw (Yurok), co-founder of the Ancestral Guard, is featured in the film Gather.

Honoring Native people and perspectives on Thanksgiving

• In addition to reading, you may consider visiting a local Native American museum or cultural center during some part of the holiday (courtesy of Eve Bratman) – or on December 3 for the upcoming first annual Tribal Museums Day. 
• Play the song “Custer Died for your Sins” and other songs of Indigenous resistanceas music during your celebration. For starters, check out Rebel Beat Radio and Indigenous Resistance (courtesy of Eve Bratman).
• Take a moment of silence and remembrance for ancestors and the people whose land you are occupying, before your meal. Set intentions to learn more and take action to support Native people.

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