Posts Tagged: Indigenous

Tribal Engagement at the Hopland Research and Extension Center

 

The Hopland Research and Extension Center is situated on the traditional, ancestral and unceded lands of the Shóqowa and Hopland People, whose historical and spiritual relationship with these lands continues to this day and beyond (for more on the Land and people history of the site, see this story map). It was, and continues to be, difficult for Indigenous people to thrive in the Shanél Valley after they were forced off the fertile land and had to resettle on relatively small upland parcels and away from freshwater sources. UC ANR staff and academics at the Hopland Research and Extension Center are working to build relationships with the Hopland Band of Pomo Indians who live and work next door at the Hopland and Nacomis Rancherias.

Hopland REC Director John Bailey is committed to building relationships with the intention of enabling maximum benefits for local tribal communities. Tribal Chairperson Sonny Elliot and the Council have been helping us find ways to collaborate after a long history of distrust and despite the University's founding using the sales of expropriated lands (Land-Grant College Act, 1862) and our continued occupation of California Indian territories. Bailey is working with local tribes to define a newly funded Academic Advisor position to build relationships, advance UC policy around working with Tribes, and restore good fire to the landscape with the help of cultural practitioners. 

We have secured funding to hire a Native college student to help revitalize ecocultural wetlands in Hopland this summer. The intern will spend time talking with Indigenous people living within the oak woodland landscape or North Coast California and develop a plan for stewarding ecoculturally important sites at the Hopland Research and Extension Center with the Hopland Band of Pomo Indians and local experts in traditional ecological knowledge. This internship offers an opportunity for a Native American college student or two to learn about wetland systems and traditional ecological knowledge; and share their experience with other tribal community members.

Hunting opportunities for Tribal youth and their families and plant collection sites for basket materials are available. The hope is that more cultural ceremonies can take place where generations of Pomo people spent time near the waterways that span Hopland REC. Finally, together we are exploring ways to modify access of existing roads at Hopland REC to allow for potential emergency evacuation for Rancheria residents.

More to come, we hope.

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

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.

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.

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.

“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.”

Farmers of color share their contributions, concerns in UC SAREP webinar series

When agricultural advisors came to the Cochiti Pueblo in New Mexico during the 1940s, they lined the irrigation ditches with concrete, in the name of boosting efficiency and productivity. But in single-mindedly focusing on water delivery, they neglected to consider how the previously inefficient seepage sustained nearby fruit trees. 

Their actions, as well-intentioned as they might have been, disrupted the local ecosystem and killed the trees that had fed many generations, according to A-dae Romero-Briones, who identifies as Cochiti and as a member of the Kiowa Tribe.

“In my language, we call the extension agents ‘the people who kill the fruit trees,'” said Romero-Briones, director of the Food and Agriculture Program for the First Nations Development Institute, a nonprofit that serves Tribal communities across the mainland, Alaska and Hawaii.

The historically tense relationship between Indigenous peoples and government-affiliated programs is one of the many complex dynamics discussed in a six-part webinar series, “Racial Equity in Extension,” facilitated by UC Sustainable Agriculture Research and Education Program.

“As extension professionals, we really need to know about the people we want to work with – what are their worldviews and what's the knowledge base that shapes their decisions,” said Sonja Brodt, associate director of UC SAREP, a program of University of California Agriculture and Natural Resources. “And this is especially important to pay attention to when those people are from cultures or segments of society that have a history of being marginalized or oppressed by mainstream society, and because their significant knowledge has often been made invisible.”

Making communities of color in the agricultural sector more visible is a priority for Victor Hernandez, a sociologist and outreach coordinator for the USDA's Natural Resources Conservation Service. Hernandez, who has organized “Growing Together” conferences for Latino and Black farmers, is trying to get more farmers of color to participate in the upcoming 2022 Agricultural Census.

“If we cannot quantify the demographic, we cannot justify the need,” emphasized Hernandez, explaining that his office uses the data to direct resources that advance equity in service, program delivery and distribution of funds.

A legacy of mistrust

At the same time, however, Hernandez also acknowledged the challenges in registering growers of color for the census, conducted by the USDA's National Agricultural Statistics Service. (According to Brodt, USDA's most recent agricultural census, dating to 2017, counts approximately 25,000 producers of color among 128,535 total producers in California.)

“Many of us that are considered socially disadvantaged or historically underserved…a lot of times our peoples come from [nations with] oppressive governments,” Hernandez said. “And so when you come to the United States and you begin to build your life here, to go and engage with the federal government is not the first knee-jerk reaction.”

On top of government mistrust and fears of deportation or detention, other immigrant groups have seen mainstream agriculture – borne by the “Green Revolution” wave across the globe – replace deep-rooted cultural practices, said Kristyn Leach of Namu Farm in Winters.

“It just makes these small farmers distrust our own knowledge, the knowledge that's existed for centuries – before the kind of current iteration of agriculture that we're situated within right now,” said Leach, who works to preserve the agricultural heritage of her Korean ancestors, and facilitates a farmers' collaborative called Second Generation that adapts Asian crop varieties to climate change.

According to Romero-Briones, a collective memory of supplanted culture also lingers in Indigenous communities. In the Cochiti Pueblo, “primarily a subsistence agriculture community” with a long history of corn cultivation, their practices are distinct from those in the mainstream – including regenerative and sustainable agriculture.

“These practices are not really rooted in Indigenous agriculture,” she explained. “They're actually meant to displace Indigenous agriculture and food systems.”

Building relationships takes commitment

Given that legacy of cultural displacement and appropriation, how do extension professionals and other agricultural advisors slowly rebuild trust with communities of color? For Romero-Briones, it begins with a genuine respect for Indigenous practices, and she urges interested people to contact their local tribal historic preservation officer to begin strengthening those connections and understanding – beyond a couple of phone calls.

“As someone who works with Indigenous people all day, even I need to recognize sometimes I have to meet with people up to 12 times before we actually start talking about the work that I initially wanted to talk to them about,” Romero-Briones said.

In a similar vein, Chanowk Yisrael, chief seed starter of Yisrael Family Farms, encouraged listeners to reach out to members of the California Farmer Justice Collaborative – an organization striving for a fair food system while challenging racism and centering farmers of color.

“To use a farm analogy: we've got this ground, which is the farmers of color who have been neglected for a long period of time,” said Yisrael, who has grown his farm in a historically Black neighborhood of Sacramento into a catalyst for social change. “It's not just going to be as simple as just throwing some seeds and things are going to come up; you're going to have to do more – that means you got to get out and do much more than you would do for any other community.”

Investing time in a community is one thing – and backing it up with tangible resources is another. Technical expertise is only the “tip of the iceberg,” Leach said, as historically marginalized groups are also seeking land access and tenure, more affordable cost of living, and access to capital.

“All of those things are actually much bigger burdens to bear for most communities of color than not having the knowledge of how to grow the crops that we want to grow, and not knowing how to be adaptive and nimble in the face of climate change," Leach explained, highlighting California FarmLink as an essential resource. (The “Understanding Disparities in Farmland Ownership” webinar includes a relevant discussion on this subject.)

Bringing diverse voices to the table

Another key is ensuring that farmers and farm workers of color are represented in management and decision-making processes. Samuel Sandoval, a professor in the UC Davis Department of Land, Air and Water Resources and UC Cooperative Extension specialist in water management, develops outreach programs in English and Spanish for everyone from farm workers to the “boss of the boss of the boss.”

Sandoval said there are often gaps of communication between the decision makers and the people, most often Spanish speakers, who implement those measures. He remembers, for example, talking with water resource managers about their plans for a water treatment plant or new irrigation system – and then discovering that the irrigators and farm workers had no idea those discussions are happening.

“It has to be changed,” he said, “because at the end, the person who is going to operate the irrigation system and turn on or off the valves, the person who is looking if there's a leak or not – that's the person who's not being informed, or has not been informed on purpose.”

That exclusion of certain groups can lead to a loss of invaluable knowledge. Leach said there is a real danger in ignoring the wisdom of communities that have contributed so much to the foundation of food systems in California and around the globe.

“These really kind of amazing, sophisticated and elegant agroecological systems that we don't often legitimize through the scientific language and perspectives aren't seen as being really technically proficient – but, in many ways, they're more dynamic and more resilient than the things that we're perpetuating right now,” she said.

As a concrete example, Sandoval said that while extension advisors and specialists conduct studies to remedy a plant disease, farm workers might be developing – separately and in parallel – their own solutions by asking for advice from their social networks via WhatsApp, a phone application.

A reimagining of collaboration, Sandoval said, would include (and compensate) people working in the field for sharing their perspectives – bringing together academics and farmers, integrated pest management experts and pesticide applicators, irrigation specialists and those who do the irrigation.

A need to look within

Concerns about inclusion and validating alternate sources of knowledge apply also to the recruitment process in extension. Leach said that she has seen listings for advisor jobs that would require, at a minimum, a master's degree – which would automatically disqualify her, despite her extensive knowledge of Asian heirloom vegetables.

“When you look at a job description and you see ‘Asian crop specialist,' only required qualification is a master's degree, and then somewhere down the long list of sort of secondary desired, recommended things is some knowledge of Asian crops or communities…you know that just says a lot in terms of what  has weight,” Leach explained.

Before organizations can authentically connect with communities of color, they should prioritize diversity in their own ranks, said Romero-Briones. First Nations Development Institute had to ensure that they had adequate representation across the many Tribes that they serve.

“Before we start looking out, we have to start looking in,” she explained, “and that means we have to hire Indigenous people who know these communities.”

For extension professionals and other members of the agricultural community in California, the UC SAREP webinar series has helped spark that introspection and a meaningful reevaluation of institutional processes and assumptions.

“These discussions have been tremendously illuminating and eye-opening,” Brodt said. “But hearing and learning is just the start – it's incumbent on us, as an organization and as individuals, to take action to ensure that farmers of color and their foodways are truly respected and valued.”

The “Racial Equity in Extension” series is made possible by professional development funds from Western Sustainable Agricultural Research and Education.

Hopland Research and Extension Center's land and cultural history

Field research in agricultural and natural resource science has been ongoing at UCANR Research and Extension Centers for over 70 years, making an impact on the food we eat and the management practices we recommend. What afforded us the opportunity to have these living laboratories? The University of California is a land grant institution and is directly linked with the federal Morrill Act of 1862, also known as the Land-Grant College Act. The Act granted land mostly taken from indigenous tribes to states that used the proceeds from the sale of these lands to fund colleges specializing in agriculture and the mechanical arts. 

A recent article in High Country News, "Land-Grab Universities," provides interactive spatial data revealing the direct connection between the ~10.7 million acres of stolen Indigenous land and land-grant institutions. Many of these Morrill Act parcels were in California and, thanks to Andy Lyons at UCANR IGIS, we can view the overlap between UC land and these parcels in a geographic information system.

We created an ESRI Story Map to provide a synoptic history of the land that Hopland Research and Extension Center (HREC) currently occupies before it became part of the University of California. The map is the result of a collaborative effort that included the UC ANR Native American Community Partnerships Work Group, the Tribal Historic Preservation Officer for the Hopland Band of Pomo Indians, HREC staff, local long-time residents, and UC ANR IGIS. Our hope is that educators, researchers, landowners and other Hopland community members will learn about the historical context of the area, including injustices Indigenous people endured, and develop a sense of appreciation and admiration for the land we study. 

This story map builds on an acknowledgment of the Shóqowa and Hopland People on whose traditional, ancestral and unceded lands we work, educate and learn, and whose historical and spiritual relationship with these lands continues to this day. It contains some details on the Indigenous history, a brief history of the Spanish/Mexican land grant and other facts from the early colonial period, a timeline of notable events, and ways HREC and neighboring Indigenous communities are collaborating to foster a sincere and mutually beneficial relationship for the land and the community. Please explore HREC's land history story map and if you are interested in building your own see our methods in the reference section.

 

Read more