Native Americans

Making friends with plants by Beth Winegarner

Comfrey and chamomile.

Comfrey and chamomile.

Plant care has not always been my strength. I’ve had so many plants die from too much water, too little water, too much sun, too little sun, haunted soil -- who knows. But sometime in the past several years, I’ve slowly learned how to read plants’ cues. 

We are lucky to have a backyard, especially in a pandemic when it’s not as safe or easy to get outdoors into nature. But for a long time, our yard was next-door to a eucalyptus tree, which constantly blew a thick carpet of its leaves onto our soil, which discouraged anything else from growing. But a couple of years ago our neighbor cut down the eucalyptus, which opened up a lot of possibilities for gardening. 

Since then I’ve planted a variety of flora, some that are native to the Bay Area and California, and some that just do well here. We’ve got succulents and nightshades, chartreuse coleus and deep green impatiens with cheerful pink blossoms. But we’ve had a lot of trouble growing edible plants. Only cold-weather crops like kale and Brussels sprouts grow well in our cool and foggy city, and they often wind up so coated in aphids that they’re inedible. 

Herbs, on the other hand, seem to do okay. I’ve planted oregano and chives, mugwort and rosemary, yarrow and lavender that don’t mind the chill, and don’t attract every insect within a two-mile radius. 

This year I wanted to expand the number of herbs in my garden, and I began to wonder what the Ohlone Indians might have planted or foraged. At the same time, I didn’t want to steal information from a culture that isn’t my own. My own ancestors displaced indigenous tribes in other parts of the country, and even if they hadn’t, I have no business adopting their customs as my own. That said, the plants that grow well in the Bay Area have done so for a long time, and connecting with the land where I live means connecting with the plants of the region. 

The bulk of my ancestors came from Britain, Ireland, Scotland and northern Europe (Germany, Switzerland and Scandinavia), so I started digging around for the earliest information I could find on the use of native plants in the UK and Ireland. Before the age of modern medicine, it’s likely they would have used these plants as medicine, and learned about them from their own ancestors. And some of them were likely to grow happily here in San Francisco, too. 

I found a couple of good resources in particular. One was the Anglo-Saxon Nine Herbs Charm, a chant that mentions nine plants, the healing they provide, and how to combine them together to make a medicinal salve. The poem mentions mugwort, plantain, shepherd’s purse, nettle, betony, chamomile, crab apple, chervil and fennel. It is included in a text commonly called the Lacnunga, a collection of miscellaneous Anglo-Saxon medical texts and prayers, written mainly in Old English and Latin. It dates back to the 10th or 11th century, though some parts of it are much older. 

Another good resource is this post, from the Herbal Academy, about the gardens at Glastonbury Abbey. They include 11 plants that have been part of ancient British culture for centuries, including some brought over by the Romans, Saxons and Vikings. Among them are lady’s bedstraw, lemon balm, yarrow, meadowsweet, lovage, vervain (verbena), comfrey, elecampane, betony and woad. 

I knew a number of these plants would thrive in San Francisco, so I decided to add a few, including mugwort, comfrey, chamomile, lemon balm and vervain. Nettle already grows wild in the garden after the rainy season, and fennel grows like a weed in several spots in our neighborhood. Planting, growing, tending and making use of them makes me feel more connected -- to the ground under my feet, to the land where I live, and to my ancestors, who probably used these herbs as food and medicine. I love the idea that one of them could walk into my garden and recognize what’s growing there, know how to work with each leaf and bud.

The Danger of the "Vengeful Indian Spirits" Trope by Beth Winegarner

The spirit of a “Chumash Warrior” character depicted in Buffy the Vampire Slayer. Episode: “Pangs.”

The spirit of a “Chumash Warrior” character depicted in Buffy the Vampire Slayer. Episode: “Pangs.”

The wildfires this year in California — and just in Sonoma and Napa Counties — have been incredibly intense. We’ve had family members evacuated in August and September, some for the second or third time. A couple of weeks ago, as the Glass Fire raged, I received an email from a reader of my book Sacred Sonoma. His theory of the fires, unfortunately, reflected dangerous stereotypes about American Indians that have been fueled by popular fiction. Read on:

Hi Beth,

This may seem crazy, a crackpot theory. But, I read part of your Sacred Sonoma book about the Pomo tribe and I thought I’d reach out.

When I was a kid growing up off of Brush Creek I would play next door at a vacant lot. I was convinced that the land plot was an Indian tribal burial ground, and I would always play there until I got scared and would run home.

Flash-forward thirty years to Friday night, when I visited Santa Rosa for the first time in awhile. A strong gust of wind came and I got the same feeling as I had as a kid ... it didn’t just feel like wind, but rather it felt like angry spirits had a bone to pick. It was the first time I felt that way since I was a kid.

Crazy, I know.

But then Sunday night came, and my family and I helped my mom evacuate. Since then, I’d wondered if the wind was in fact Indian spirits warning us to get away, or else.

That feeling and thought somehow got me to research online, and I found your book. In it, you mention that Melita Road was a known ceremonial site (which burned).

So yeah, I thought I’d reach out to share my crackpot theory that these fires could somehow be connected to the revenge of the Pomo.

The “Chumash Warrior” turns into a bear. Great.

The “Chumash Warrior” turns into a bear. Great.

Here’s my response:

Hi, thanks for your note and interest in Sacred Sonoma. The fires are indeed devastating and scary, but I would discourage you from pursuing the "vengeful native ghosts" idea. There are many Pomo alive and living in Sonoma County, surely including some in the paths of the fires, and I doubt they or their ancestors would wish this scenario on anyone. 

Fiction and film love the "dangerous Indian burial ground" trope, but it's deeply dangerous to the actual indigenous people who lived, and still lived, in the Americas: https://newrepublic.com/article/137856/suburban-horror-indian-burial-ground

First Names: San Francisco's Ramaytush People and Language by Beth Winegarner

ramaytush.jpeg

I recently became a Patreon supporter of Queer Nature, a queer-run nature education and ancestral skills program serving the local LGBTQ2+ community. They teach ecological and situational awareness in nature, as well as survival/self-sufficiency skills. 

When I began supporting Queer Nature, I received a 30-page document called “Meeting the Land,” which describes their philosophies in more depth. One of their suggestions is to keep in mind that the flora, fauna and landscape elements in our regions had names before colonial/settlers gave them the names they may have today, and to be curious what those names might have been. Those of us from a white/settler/colonist background are definitely not entitled to these names, and we should not use them to signal that we are “good” or “not racist,” Queer Nature’s founders write. 

“Respecting first names is about a lot of things, but it is partially about a personal practice of remembering and honoring that these beings have been in relationship with other cultures and ways of knowing for a long time and integrating that understanding into our ways of being as naturalists in socially/politically/ecologically apocalyptic times. Just the fact that these beings have names other than their names in colonial languages, or Latin binomial nomenclature, is vitally important,” they write. 

When I wrote Sacred Sonoma almost 25 years ago, I included many of the Pomo/Miwok place names that were publicly available, wanting to lead readers down paths similar to the ones Queer Nature expressed. Many of these names indicate indigenous peoples’ relationship to a place. For example, one of the tribal villages near Cazadero was called Kaletcemaial, “sitting under a tree,” while another was called Kabebateli, “big rock place.” 

But after I moved to San Francisco in the early 2000s, I did not look for information about the indigenous people who’d lived on this land for thousands of years before. It was only after reading “Meeting the Land” that I began to explore. 

San Francisco history writer Gary Kamiya wrote a series of articles for the San Francisco Chronicle called “Portals of the Past.” In a few of them, he touched on the lives of the indigenous people who first made their home in San Francisco. 

About 4,500 years ago, a linguistically distinct group of Ohlone Indians settled here. The majority of Ohlone tribes lived in the East Bay, where it was warmer and drier, which may be why the San Francisco residents came to be known as the Yelamu, or “western people.” They probably got the name from their eastern neighbors. But they were also likely known as the Ramaytush, from “ramai,” the name for the western side of the San Francisco Bay, and that’s also what their language was called.  

Only a few hundred Ramaytush lived in San Francisco at any time, and they were pretty spread out. One group had a winter village near Candlestick Point called Tubsinthe and a summer village called Amuctac in present-day Visitacion Valley. Another group had a winter village on Mission Bay, just south of the ballpark, called Sitlintac; their summer village was near Mission Dolores, and they called it Chutchui. There was one more village near Crissy Field called Petlenuc. Construction crews and others have found remnants of Ramaytush activity in places along Islais Creek, in Bayview-Hunters Point, near Fort Mason, by Lake Merced, at Point Lobos and on the San Francisco State University Campus. The oldest skeleton in San Francisco, the 5,000-year-old remains of a woman, was discovered during excavations for the Civic Center BART Station. 

In my research, I discovered something I wish I’d known sooner. In 2009, 104 small plaques were embedded in the sidewalk along King Street, between the Caltrain station and the ballpark. Each one offers a Ramaytush word and its English translation, a public lesson in the indigenous language history of our city. I pretty much never walk along King Street, so I’d never seen it. 

I want to name that the Ramaytush were virtually wiped out by the Spanish Catholic Missionaries who established the Mission San Francisco de Asis in 1776, including Francisco Palou (a colleague of Junipero Serra’s) and Fray Pedro Benito Cambon. The last native Ramaytush speaker died in the 1800s, and there are only a handful of Ramaytush descendants left. Some are enrolled with the Muwekma Ohlone Tribe, mainly consisting of Chochenyo (East Bay). There is another tribe, not federally recognized, called Association of the Ramaytush Ohlone in San Francisco. This is not especially unusual. Although there are about 575 federally recognized tribes, there are another 245 who aren’t.

For those like me who haven’t or can’t take a stroll over to King Street, I wanted to make an online dictionary of these words and translations, grouped by topic. I only feel comfortable doing this because these words have already been made into a piece of public art, though I share them with the caveat that they were all collected by colonizers. Many more may exist, but they are not mine to know or share.

I’ll put the ones regarding nature and animals first, since that’s the idea that led me down this path of inquiry. You can find out more about how to pronounce these words, as well as efforts to revive the Ramaytush language, at the Reviving Lost Languages website. In the meantime, consider these words the next time you see a wiinahmin in your backyard or greet the hishmen in the morning.

Animals
Salmon: cheerih
Bird: wiinahmin 
Coyote: mayyan 
Dog: puuku 
Turtle: ’awnishmin 
Snake: liishuinsha 
Deer: poote 
Fly: mumura 
Duck: ’occey

Nature
Lightning: wilkawarep 
Earth: warep 
Night: muur 
Star: muchmuchmish 
Thunder: pura 
Chaparral: huyyah 
Sun: hishmen 
Day: puuhi 
Ice: puutru 
Tree bark: shimmi
Fire: shoktowan 
Morning star: ’awweh 
Rock: ’enni 
Hill: huyyah 
Sky: karax 
Sky: rinnimi
Evening: ’uykani
Water: sii 
Stone: ’irek 
Grassland: paatrak 
Bay: ’awwash 

Numbers:
Two: ’utrhin
Three: kaphan
Four: katwash 
Five: mishahur 
Six: shakkent 
Seven: keneetish 
Eight: ’oshaatish 
Nine: tulaw

Body parts:
Nose: huus 
Bone: trayyi 
Ear: tukshush 
Fingernail: tuurt 
Mouth: wepper 
Eye: hiin 
Heart: miini 
Arm: ’ishshu
Chest: ’etrtre 
Body: waara 
Finger: tonokra  
Tooth: siit 
Leg: puumi 
Neck: lannay 
Blood: payyan 
Foot: koloo 
Tongue: lasseh 
Hair: ’uli 

People/relationships
Friend: ’achcho  
Daughter: kaanaymin 
Old man: huntrach 
Wife: hawwa 
Older brother: takka
Father: ’apaa 
Chief: wetresh 
Boy: shimmiishmin 
Husband: makko 
Girl: katrtra 
Mother: ’anaa 
Son: ’innish 
They: nikkam 
You: meene 
Who: maatro  
I: kaana 

Actions:
To dance: yishsha 
To drink: ’uuwetto 
To kill: mim’i 
To go: ’iye 
To eat: ’amma 
To speak: kiisha 
To give: shuumite 

Misc. nouns/adjectives
Red: chitkote 
Black: sholkote  
White: laskainin 
No: ’akwe 
Yes: hee’e 
Ye: makkam 
What: hintro 
Good: horshe 
Bad: ’ektree
Alive: ’ishsha 
Dead: hurwishte 
This: nee 
That: nuhhu 
How: panuuka 
Pipe: shukkum 
Tule raft: walli 
Knife: trippey 
House: ruwwa 
Meat: riish 
Arrow: pawwish 
All: kette 
Cold: kawwi 
Tomorrow: hushshish