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Map of the Elders: Cultivating Indigenous North Central California

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Map of the Elders: Cultivating Indigenous North Central California HIYA ‘AA MA PICHAS ‘OPE MA HAMMAKO HE MA PAP’OYYISKO (LET US UNDERSTAND AGAIN OUR GRANDMOTHERS AND OUR GRANDFATHERS): MAP OF THE ELDERS: CULTIVATING INDIGENOUS NORTH CENTRAL CALIFORNIA CONSCIOUSNESS A Thesis Submitted to the Committee on Graduate Studies in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy in the Faculty of Arts and Science. TRENT UNIVERSITY Peterborough, Ontario, Canada © Copyright by Diveena S. Marcus 2016 Indigenous Studies Ph.D. Graduate Program September 2016 ABSTRACT Hiya ʼAa Ma Pichas ʼOpe Ma Hammako He Ma Papʼoyyisko (Let Us Understand Again Our Grandmothers and Our Grandfathers): Map of the Elders, Cultivating Indigenous North Central California Consciousness By Diveena S. Marcus The Tamalko (Coast Miwok) North Central California Indigenous people have lived in their homelands since their beginnings. California Indigenous people have suffered violent and uncompromising colonial assaults since European contact began in the 16th century. However, many contemporary Indigenous Californians are thriving today as they reclaim their Native American sovereign rights, cultural renewal, and well- being. Culture Bearers are working diligently as advocates and teachers to re-cultivate Indigenous consciousness and knowledge systems. The Tamalko author offers Indigenous perspectives for hinak towis hennak (to make a good a life) through an ethno- autobiographical account based on narratives by Culture Bearers from four Indigenous North Central California Penutian-speaking communities and the author’s personal experiences. A Tamalko view of finding and speaking truth hinti wuskin ʼona (what the heart says) has been the foundational principle of the research method used to illuminate and illustrate Indigenous North Central California consciousness. Keywords: Tamalko, Indigenous, North Central California, Penutian Language, consciousness, knowledge, re-cultivation. ii Dedication Ka hammako he papʼoyyisko hinnetto. For my great-grandmothers and great-grandfathers; especially great grandmother Tamalko Annie Carrillo-Dixon and great grandfather Modoc/Klamath John Dixon. Ka soli weleetak hinnetto, also for my dream helper, Nelumbo Lutea, (Indigenous North American Lotus) I dedicate this dissertation. In this dissertation, Nelumbo Lutea honors and symbolizes ka hammako he papʼoyyisko. iii Acknowledgements This research has been a long spiritual journey. When I felt alone, there was someone or something that offered support and encouragement along the way. Wonderful people have emerged during this process. I wish to acknowledge their meaningful contributions to the Spirit of this manuscript. Ka ʼinniiko, ka hammako he ka papʼoyyisko ʼope ka Tamalko ʼinniiko, ka molis. My ancestors, my grandmothers, and grandfathers, also my Tamalko (Coast Miwok) and Southern Pomo ʼinniiko (relatives), I am grateful. You have been the fuel for this research. Bicolano Filipino father Vivencio Frivaldo, Tamalko Great Auntie Kay Baguio and hamma grandmother Felicita Margaret Dixon, your Spirit and memories have blessed and lived within me to hinak towis hennak (make a good life). Ka Tamalko ʼunu, my Coast Miwok mother Diane Newman has been a continual fount of love and support since I began this academic journey. Ka molis. You have been the catalyst for our family’s Tamalko cultural advocacy. We are blooming in consciousness together with Nelumbo Lutea (Indigenous North American Lotus) once again. This dissertation research was made possible through perseverance, prayer, and gifts. Ka molis, I am grateful for the education funds awarded towards field research. Funding made possible by, A.I.C.L.S. Advocates of Indigenous California Language Survival conference scholarship, the Federated Indians of Graton Rancheria Education Scholarship, G.O.N.A. Gathering of Native Americans healing conference scholarship, as well as Trent University’s Bursary awards, Five Sister’s Award and funding through First People’s House of Learning. iv Without my beloved husband Marcus Hayduk, this journey would not have taken place. Thank you. We forged together through this incredible adventure. I have been honored by the respect you have for Indigenous cultures and your belief in our goals, as well as your valuable talents and abilities to live and participate indigenously on the land. I am grateful for Bubu and Auggie, my two little Dachshund hayussa ʼinniiko (canine family members). During the most severe trials on our journey together, I was lifted out of confusion many times by your “Coyote” antics and love. Ka molis for the significant Elders who have been and who have emerged as friends and supporters during this research. Winnemem Wintu Caleen Sisk and Misa Joo, your friendship and warm welcome into the Winnemem community have enriched my life tremendously. Tamalko Elder Joanne Campbell, without your encouraging support this journey would not have been possible. Anishinaabe Elder Edna Manitowabi, you have been the agent that changed the course of this research. Without your wise and stimulating presence, this would be a very different story. Significant individuals who have influenced this work in Ontario, Canada are: Emerence Baker, Georgi Baptiste, Tasha Beeds, Brigitte Evering, Lynne Davis, Mark Dockstator, William Kingfisher, Don McCaskill, Brenda Maracle-O'Toole, Marrie Mumford, Liz Osawamick, Karyn Recollet, Tessa Reed, Skahendowaneh Swamp, Christine Sy, Jill Thompson, Eliza Tru, Celine Vukson, Valarie Waboose, Barbara Wall, Christine Welter, Doug Williams, Shirley Williams, and the Indigenous Studies students at Trent University. I have great respect for my dissertation committee members’ mentorships: Paula Sherman, Dan Longboat, Richard Applegate, and Supervisor David Newhouse. Paula v thank you for your overall support: the encouragement to learn from Edna Manitowabi, for inciting the design of this dissertation in honor of Lutea, and for inspiring involvement with the Indigenous Cultures in Peterborough. Dan thank you for the space you made to include me in your food systems course. Richard, thank you for the Tamal Machchaw teachings, they sustain the presence of the ancestors for the people. David, many thanks for your direction that guided me to honor the dream. It was the affirmation I needed to do this research. Tamalko homelands have been the spiritual strength for grounding my mind and heart, towards articulating this study. They are Tamalpayis Mount Tamalpais, the oceans of Kanwin Tamal Bodega Bay, Chollooko Russian River, lume limme Redwood forests mingled with the distinct fragrance of sawlas bay laurel. Your commanding presence rekindles haunting and almost forgotten memories with clarity. Breathtaking and majestic Bulyum Pulyuk (Mount Shasta in Winnemem language) and proliferate Lake Shastina, ka molis. Every morning you have been with me during this journey in Siskiyou County. I have been humbled and awed by the land’s benevolent grace, wisdom, and dignity. Most relevant to this dissertation are the participants who like the land, give the voice of distinction for Indigenous North Central California. Walli Ka Molis to members of the Tamalko community: Culture Bearers Jacquelyn Ross, David Carrio and Elder Joanne Campbell. Culture Bearers: Muwekma Ohlone Vince Medina of the East Bay, Maidu Konkow Elder Alan Wallace, Paskenta Nomlāqa Cody Pata, Winnemem Wintu Elder Chief Caleen Sisk, Winnemem Wintu Ricardo Torres and Nomtipon Wintu Elder vi Frank LaPena. All participants are advocates and influential for re-cultivating North Central California Indigenous consciousness. International students in Canada have limited financial resources to do research. Within the U.S., I am also considered an international student studying in Canada, with minimal access to funding. I am grateful for the miraculous events and the generous in- kind contributions of friends and family who have given their assistance in most appreciated ways. Before I mention the list of so many that have been significant to this research, I must share the gratitude l have for Gloria Cooper, my friend, and editor. Thank you for the weekend chats, ginger tea and your gentle approach to the task of editing this work. Also, final editor Barbara Heidenreich, along with Richard Hawkins, owners of Fernhill Farms, whose support has been tremendous in the final defense process. Ka molis to: Robert Baguio, Curtis Bigington, Jennifer Bryan, Joanne Campbell, Ron and Gloria Cooper, Marina Drummer, Geoff Gamble Ph.D., Richard Hawkins, Frankie Hayduk, Jim Hayduk, Barbara Heidenreich, Conrad Heidenreich Ph.D., Laurette Hilliard, Aida Hinojosa, Leanne Hinton Ph.D., Lynda Holman, Andrea LaMantia, Ruth Little, Barbara McPheeters, Anthony and Beverly MacKay, Trish Marshall, Edward Martinez, David McLaughlin, Kirsten Mollegaard Ph.D., Paul Neele, Nancy Potter, Jim and Mary Sanders, Cheryl Santiago, Lillian Castillo-Speed, Lenny Strobel PhD, Daniel Swan PhD., Martin Swann, the Santa Rosa Christian Church Senior Prayer Group, the Siskiyou Library Archives in Yreka, and the Siskiyou Geneology Society. Walli Ka Molis, (I am very grateful) Thank you vii TABLE OF CONTENTS ABSTRACT …………………………………………………………………….. ii Acknowledgements ………………………………………………………...…… iv List of Figures ………………………………………………………………….. xii PURPOSE ………………………………………………………...……………..........… 1 CHAPTER 1 – Intent of Research Introduction ……...………………………………...…………………………….. 2 Background …………………………………………………………………….. 10 ʼEkette Weyan Hella Chaamati Chewwa: When the World had no Light …..... 13 Positionality …………………………………………………………………….
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