Ohlone (Costanoan) People

Map of the Costanoan languages and major villages
Total population
1770: 10,000-20,000 1800: 3000   • 1852: 864-1000   • 2000: 1500-2000+
Regions with significant populations
California: San Francisco, Santa Clara Valley, East Bay, Santa Cruz Mountains, Monterey Bay, Salinas Valley
Languages
Ohlone (Costanoan): Awaswas, Chalon, Chochenyo, Karkin, Mutsun, Ramaytush, Rumsen, Tamyen
Religion
Shamanism  • Kuksu
Related ethnic groups
Ohlone Tribes & Villages

The Ohlone people, also known as the Costanoan, are a Native American people of the central California coast. When Spanish explorers and missionaries arrived in the late 18th century, the Ohlone inhabited the area along the coast from San Francisco Bay through Monterey Bay to the lower Salinas Valley. At that time they spoke a variety of languages, the Ohlone languages, belonging to the Costanoan sub-family of the Utian language family,^[1] which itself belongs to the proposed Penutian language phylum or stock. The term "Ohlone" has been used in place of "Costanoan" since the 1970s by some descendant groups and by most ethnographers, historians, and writers of popular literature. Before the Spanish came, the Ohlone lived in more than 50 distinct landholding groups, and did not view themselves as a distinct group. They survived by hunting, fishing, and gathering, in the typical ethnographic California pattern. Originally, the Ohlone religion was shamanism, but in the years 1769 to 1833, the Spanish missions in California had a devastating effect on Ohlone culture. The Ohlone population declined steeply during this period.

The Ohlone living today belong to one or another of a number of geographically distinct groups, most, but not all, in their original home territory. The Muwekma Ohlone Tribe has members from around the San Francisco Bay Area, and is composed of descendents of the Ohlones/Costanoans from the San Jose, Santa Clara, and San Francisco missions. The Ohlone/Costanoan Esselen Nation, consisting of descendants of intermarried Rumsen Costanoan and Esselen speakers of Mission San Carlos Borromeo, are centered at Monterey. The Amah-Mutsun Tribe are descendants of Mutsun Costanoan speakers of Mission San Juan Bautista, inland from Monterey Bay. Most members of another group of Rumsen language, descendants from Mission San Carlos, the Costanoan Rumsen Carmel Tribe Of Pomona/Chino, now live in southern California. These groups, and others with smaller memberships (see groups listed under the heading Present Day below) are separately petitioning the federal government for tribal recognition.

Culture[link]

Ohlone dancers at Mission San José

The Ohlone inhabited fixed village locations, moving temporarily to gather seasonal foodstuffs like acorns and berries. The Ohlone people lived in Northern California from the northern tip of the San Francisco Peninsula down to Big Sur in the south, and from the Pacific Ocean in the west to the Diablo Range in the east. Their vast region included the San Francisco Peninsula, Santa Clara Valley, Santa Cruz Mountains, Monterey Bay area, as well as present-day Alameda County, Contra Costa County and the Salinas Valley. Prior to Spanish contact, the Ohlone formed a complex association of approximately 50 different "nations or tribes" with about 50 to 500 members each, with an average of 200. Over 50 distinct Ohlone tribes and villages have been recorded. The Ohlone villages interacted through trade, intermarriage and ceremonial events, as well as some internecine conflict. Cultural arts included basket-weaving skills, seasonal ceremonial dancing events, female tattoos, ear and nose piercings, and other ornamentation.^[2]

The Ohlone subsisted mainly as hunter-gatherers and in some ways harvesters. "A rough husbandry of the land was practiced, mainly by annually setting of fires to burn-off the old growth in order to get a better yield of seeds – or so the Ohlone told early explorers in San Mateo County." Their staple diet consisted of crushed acorns, nuts, grass seeds, and berries, although other vegetation, hunted and trapped game, fish and seafood (including mussels and abalone from the San Francisco Bay and Pacific Ocean), were also important to their diet. These food sources were abundant in earlier times and maintained by careful work (and spiritual respect), and through active management of all the natural resources at hand.^[3] Animals in their mild climate included the grizzly bear, elk (Cervus elaphus), pronghorn, and deer. The streams held salmon, perch, and stickleback. Birds included plentiful ducks, geese, quail, great horned owls, red-shafted flickers, downy woodpeckers, goldfinches, and yellow-billed magpies. Waterfowl were the most important birds in the people's diet, which were captured with nets and decoys. The Chochenyo traditional narratives refer to ducks as food, and Juan Crespí observed in his journal that geese were stuffed and dried "to use as decoys in hunting others."^[4]

Along the ocean shore and bays, there were also otters, whales, and at one time thousands of sea lions. In fact, there were so many sea lions that according to Crespi it "looked like a pavement" to the incoming Spanish.^[5]

In general, along the bayshore and valleys, the Ohlone constructed dome-shaped houses of woven or bundled mats of tules, 6 to 20 feet (1.8 to 6 m) in diameter. In hills where Redwood trees were accessible, they built conical houses from Redwood bark attached to a frame of wood. Redwood houses were remembered in Monterey. One of the main village buildings, the sweat lodge was low into the ground, its walls made of earth and roof of earth and brush. They built boats of tule to navigate on the bays propelled by double-bladed paddles.^[6]

Generally, men did not wear clothing in warm weather. In cold weather, they might don animal skin capes or feather capes. Women commonly wore deerskin aprons, tule skirts, or shredded bark skirts. On cool days, they also wore animal skin capes. Both wore ornamentation of necklaces, shell beads and abalone pendants, and bone wood earrings with shells and beads. The ornamentation often indicated status within their community.^[7]

Religion[link]

The pre-contact Ohlone practiced shamanism. They believed that spiritual doctors could heal and prevent illness, and they had a "probable belief in bear shamans". Their spiritual beliefs were not recorded in detail by missionaries. However, some of the villages probably learned and practiced Kuksu, a form of shamanism shared by many Central and Northern California tribes (although there is some question whether the Ohlone people learned Kuksu from other tribes while at the missions). Kuksu included elaborate acting and dancing ceremonies in traditional costume, an annual mourning ceremony, puberty rites of passage, shamanic intervention with the spirit world and an all-male society that met in subterranean dance rooms.^[8]

Kuksu was shared with other indigenous ethnic groups of Central California, such as their neighbors the Miwok and Esselen, also Maidu, Pomo, and northernmost Yokuts. However Kroeber observed less "specialized cosmogony" in the Ohlone, which he termed one of the "southern Kuksu-dancing groups", in comparison to the Maidu and groups in the Sacramento Valley; he noted "if, as seems probable, the southerly Kuksu tribes (the Miwok, Costanoans, Esselen, and northernmost Yokuts) had no real society in connection with their Kuksu ceremonies."^[9]

The conditions upon which the Ohlone joined the Spanish missions are subject to debate. Some have argued that they were forced to convert to Catholicism, while others have insisted that forced baptism was not recognized by the Catholic Church. All who have looked into the matter agree, however, that baptized Indians who tried to leave mission communities were forced to return. The first conversions to Catholicism were at Mission San Carlos Borromeo, alias Carmel, in 1771. In the San Francisco Bay area the first baptisms occurred at Mission San Francisco in 1777. Many first-generation Mission Era conversions to Catholicism were debatably incomplete and "external." ^[10]

Narratives and mythology[link]

In Ohlone mythology and traditional legends, and folk tales, the Ohlone participated in the general cultural pattern of Central and Northern California. Specifically, Kroeber noted that they "seem also to lean in their mythology toward the Yokuts more than to the Sacramento Valley tribes."^[11]

Ohlone folklore and legend centered around the Californian culture heroes of the Coyote trickster spirit, as well as Eagle and Hummingbird (and in the Chochenyo region, a falcon-like being named Kaknu). Coyote spirit was clever, wily, lustful, greedy, and irresponsible. He often competed with Hummingbird, who despite his small size regularly got the better of him.^[12]

Ohlone mythology creation stories mention the world was covered entirely in water, apart from a single peak Pico Blanco near Big Sur (or Mount Diablo in the northern Ohlone's version) on which Coyote, Hummingbird, and Eagle stood. Humans were the descendants of Coyote.^[12]

History[link]

Before Spanish contact[link]

Some archeologists and linguists hypothesize that these people migrated from the San Joaquin-Sacramento River system and arrived into the San Francisco and Monterey Bay Areas in about the 6th century C.E. [Common Era], displacing or assimilating earlier Hokan-speaking populations of which the Esselen in the south represent a remnant. Datings of ancient shell mounds in Newark and Emeryville suggest the villages at those locations were established about 4000 B.C.E [before common era] ^[13]

Through shell mound dating, scholars noted three periods of ancient Bay Area history, as described by F.M. Stanger in La Peninsula: "Careful study of artifacts found in central California mounds has resulted in the discovery of three distinguishable epochs or cultural 'horizons' in their history. In terms of our time-counting system, the first or 'Early Horizon' extends from about 4000 BCE to 1000 BCE in the Bay Area and to about 2000 BCE in the Central Valley. The second or Middle Horizon was from these dates to 700 CE, while the third or Late Horizon was from 700 CE to the coming of the Spaniards in the 1770s."^[14]

Mission era (1769–1833)[link]

The Ohlone culture was relatively stable until the first Spanish soldiers and missionaries arrived with the double-purpose of Christianizing the Native Americans by building a series of missions and of expanding Spanish territorial claims. The Rumsen were the first Ohlone people to be encountered and documented in Spanish records when, in 1602, explorer Sebastian Vizcaíno reached and named the area that is now Monterey in December of that year. Despite Vizcaíno's positive reports, nothing further happened for more than 160 years. It was not until 1769 that the next Spanish expedition arrived in Monterey, led by Gaspar de Portolà. This time, the military expedition was accompanied by Franciscan missionaries, whose purpose was to establish a chain of missions to bring Christianity to the native people. Under the leadership of Father Junípero Serra, the missions introduced Spanish religion and culture to the Ohlone.^[15]

Spanish mission culture soon disrupted and undermined the Ohlone social structures and way of life. Under Father Serra's leadership, the Spanish Franciscans erected seven missions inside the Ohlone region and brought most of the Ohlone into these missions to live and work. The missions erected within the Ohlone region were: Mission San Carlos Borroméo de Carmelo (founded in 1770), Mission San Francisco de Asís (founded in 1776), Mission Santa Clara de Asís (founded in 1777), Mission Santa Cruz (founded in 1791), Mission Nuestra Señora de la Soledad (founded in 1791), Mission San José (founded in 1797), and Mission San Juan Bautista (founded in 1797). The Ohlone who went to live at the missions were called Mission Indians, and also neophytes. They were blended with other Native American ethnicities such as the Coast Miwok transported from the North Bay into the Mission San Francisco and Mission San José.^[16]

Spanish military presence was established at two Presidios, the Presidio of Monterey, and the Presidio of San Francisco, and mission outposts, such as San Pedro y San Pablo Asistencia founded in 1786. The Spanish soldiers traditionally escorted the Franciscans on missionary outreach daytrips but declined to camp overnight. For the first twenty years the missions accepted a few converts at a time, slowly gaining population. Between November 1794 and May 1795, a large wave of Bay Area Native Americans were baptized and moved into Mission Santa Clara and Mission San Francisco, including 360 people to Mission Santa Clara and the entire Huichun village populations of the East Bay to Mission San Francisco. In March 1795, this migration was followed almost immediately by the worst-seen epidemic, as well as food shortages, resulting in alarming statistics of death and escapes from the missions. In pursuing the runaways, the Franciscans sent neophytes first and (as a last resort) soldiers to go round up the runaway "Christians" from their relatives, and bring them back to the missions. Thus illness spread inside and outside of the missions.^[17]

For 60 years in the missions, the Ohlone population suffered greatly from cultural shock and disease; they were vulnerable to foreign diseases to which they had little resistance, in the restricted and crowded living conditions inside the mission compounds. Almost all moved to the missions. The practice of "monjeria", which was "isolating unmarried women in a separate locked room at night", was strictly enforced. In the poor and crowded conditions the women picked up illnesses; their pregnancies ended in many stillborns and infant deaths. Syphilis has been identified, and it causes women who have it to miscarry fifty percent of the time, along with high infant mortality rates. One of the "worst epidemic(s) of the Spanish Era in California" was known to be the measles epidemic of 1806: "One quarter of the mission Indian population of the San Francisco Bay Area died of the measles or related complications between March and May 1806."^[18]

Land and property disputes[link]

Under Spanish rule, the intent for the future of the mission properties is difficult to ascertain. Property disputes arose over who owned the mission (and adjacent) lands, between the Spanish crown, the Catholic Church, the Natives and the Spanish settlers of San Jose: There were "heated debates" between "the Spanish State and ecclesiastical bureaucracies" over the government authority of the missions. Setting the precedent, an interesting petition to the Governor in 1782, the Franciscan priests claimed the "Missions Indians" owned both land and cattle, and they represented the Natives in a petition against the San Jose settlers. The fathers mentioned the "Indians' crops" were being damaged by the San Jose settlers' livestock and also mentioned settlers "getting mixed up with the livestock belonging to the Indians from the mission." They also stated the Mission Indians had property and rights to defend it: "Indians are at liberty to slaughter such (San Jose pueblo) livestock as trespass unto their lands." "By law", the mission property was to pass to the Mission Indians after a period of about ten years, when they would become Spanish citizens. In the interim period, the Franciscans were mission administrators who held the land in trust for the Natives.^[19]

Secularization[link]

In 1834, the Mexican government ordered all Californian missions to be secularized and all mission land and property (administered by the Franciscans) turned over to the government for redistribution. At this point, the Ohlone were supposed to receive land grants and property rights, but few did and most of the mission lands went to the secular administrators. In the end, even attempts by mission leaders to restore native lands were in vain. Before this time, 73 Spanish land grants had already been deeded in all of Alta California, but with the new régime most lands were turned into Mexican-owned rancherias. The Ohlone became the laborers and vaqueros (cowboys) of Mexican-owned rancherias.^[20]

Survival[link]

The Ohlone eventually regathered in multi-ethnic rancherias, along with other Mission Indians from families that spoke the Coast Miwok, Bay Miwok, Plains Miwok, Patwin, Yokuts, and Esselen languages. Many of the Ohlone that had survived the experience at Mission San Jose went to work at Alisal Rancheria in Pleasanton, and El Molino in Niles. Communities of mission survivors also formed in Sunol, Monterey and San Juan Bautista. In the 1840s a wave of United States settlers encroached into the area, and California became annexed to the United States. The new settlers brought in new diseases to the Ohlone.^[21]

The Ohlone lost the vast majority of their population between 1780 and 1850, because of an abysmal birth rate, high infant mortality rate, diseases and social upheaval associated with European immigration into California. By all estimates, the Ohlone were reduced to less than ten percent of their original pre-mission era population. By 1852 the Ohlone population had shrunk to about 864–1,000, and was continuing to decline. By the early 1880s, the northern Ohlone were virtually extinct, and the southern Ohlone people were severely impacted and largely displaced from their communal land grant in the Carmel Valley. To call attention to the plight of the California Indians, Indian Agent, reformer, and popular novelist Helen Hunt Jackson published accounts of her travels among the Mission Indians of California in 1883.^[22]

Considered the last fluent speaker of an Ohlone language, Rumsien-speaker Isabel Meadows died in 1939. Some of the people are attempting to revive Rumsen, Mutsun, and Chochenyo.^[23]

Etymology[link]

Ohlone is a Miwok word meaning "western people." Costanoan is an externally applied name (exonym). The Spanish explorers and settlers referred to the native groups of this region collectively as the Costeños (the "coastal people") circa 1769. Over time, the English-speaking settlers arriving later Anglicized the word Costeños into the name of Costanoans. (The suffix "-an" is English). For many years, the people were called the Costanoans in English language and records.^[24]

Since the 1960s, the name of Ohlone has been used by some of the members and the popular media to replace the name Costanoan. Ohlone might have originally derived from a Spanish rancho called Oljon, and referred to a single band who inhabited the Pacific Coast near Pescadero Creek. The name Ohlone was traced by Teixeira through the mission records of Mission San Francisco, Bancroft's Native Races, and Frederick Beechey's Journal regarding a visit to the Bay Area in 1826-27. Oljone, Olchones and Alchones are spelling variations of Ohlone found in Mission San Francisco records. However, because of its tribal origin, Ohlone is not universally accepted by the native people, and some members prefer to either to continue to use the name Costanoan or to revitalize and be known as the Muwekma. Teixeira maintains Ohlone is the common usage since 1960, which has been traced back to the Rancho Oljon on the Pescadero Creek. Teixeira states in part: "A tribe that once existed along the San Mateo County coast." Milliken states the name came from: "A tribe on the lower drainages of San Gregorio Creek and Pescadero Creek on the Pacific Coast".^[25] The popularity of the name Ohlone is largely because of the book The History of San Jose and Surroundings by Frederic Hall (1871), in which he noted that: "The tribe of Indians which roamed over this great [Santa Clara] valley, from San Francisco to near San Juan Bautista Mission...were the Ohlones or (Costanes)."^[26] Two other names are growing in popularity and use by the tribes instead of Costanoan and Ohlone, notably Muwekma in the north, and Amah by the Mutsun. Muwekma is the native people's word for the people in the language of Chochenyo and Tamyen. Amah is the native people's word for the people in Mutsun.^[27]

Divisions[link]

Linguists identified eight regional, linguistic divisions or subgroups of the Ohlone, listed below from north to south:^[28]

• Karkin (also called Carquin) - The Karkin resided on the south side of the Carquinez Strait. The name of the Carquinez Strait derives from their name. Karkin was a dialect quite divergent from the rest of the family.^[29]

• Chochenyo (also called Chocheño, Chocenyo and East Bay Costanoan) - The Chochenyo speaking tribal groups resided in the East Bay, primarily in what is now Alameda County and the western (bayshore) portion of Contra Costa County.

• Ramaytush (also called San Francisco Costanoan) - The Ramaytush resided between San Francisco Bay and the Pacific in the area which is now San Francisco and San Mateo Counties. The Yelamu grouping of the Ramaytush included the villages surrounding Mission Dolores, Sitlintac and Chutchui on Mission Creek, Amuctac and Tubsinte in Visitation Valley, Petlenuc from near the Presidio, and to the southwest, the villages of Timigtac on Calera Creek and Pruristac on San Pedro Creek in modern day Pacifica.

• Tamyen (also called Tamien, Thamien, and Santa Clara Costanoan) - The Tamyen resided on Coyote Creek and Calaveras Creek, and the language was spoken in the Santa Clara Valley. (Linguistically, Chochenyo, Tamyen and Ramaytush were very close, perhaps to the point of being dialects of a single language.) The Tamyen village was near the original site of the first Mission Santa Clara located on the Guadalupe River; Father Pena mentioned in a letter to Junípero Serra that the area around the mission was called Thamien by the Ohlone.^[30]

• Awaswas (also called Santa Cruz Costanoan) - Local bands of Awaswas speakers resided on the Santa Cruz coast and adjacent Santa Cruz Mountains between Point Año Nuevo and the Pajaro Rivers (Davenport and Aptos).

• Mutsun (also called Mutsen, San Juan Bautista Costanoan) - A number of distinct local territorial tribes of Mutsun speakers lived in the Hollister Valley (along the lower San Benito River, middle Pajaro River, and San Felipe Creek) and along nearby creeks of the eastern Coast Range valleys (including San Luis and Ortigalita creeks).

• Rumsen (also called Rumsien, Carmel or Carmeleno) - A few independent Rumsen-speaking local territorial tribes resided from the Pajaro River to Point Sur, and the lower courses of the Pajaro, as well as the lower Salinas, Sur and Carmel Rivers (San Carlos, Carmel, and Monterey Counties).

• Chalon (also called Soledad) - Local bands of Chalon speakers resided along the upper course of the San Benito River and farther east in the Coast Range valleys of Silver and Cantua creeks. Kroeber also mapped them on the middle course of the Salinas River, but some recent studies give that area to the Esselen people.

These division designations are mostly derived from selected local tribe names. They were first offered in 1974 as direct substitutes for Kroeber's earlier designations based upon the names of local Spanish missions. The spellings are anglicized from forms first written down (often with a variety of spellings) by Spanish missionaries and soldiers who were trying to capture the sounds of languages foreign to them.^[31]

Within the divisions there were over 50 Ohlone tribes and villages who spoke the Ohlone-Costanoan languages in 1769, before being absorbed into the Spanish Missions by 1806.^[32]

Present day[link]

The Mutsun (of Hollister and Watsonville) and the Muwekma Ohlone Tribe (of the San Francisco Bay Area) are among the surviving groups of Ohlone today petitioning for tribal recognition. The Esselen Nation also describes itself as Ohlone/Costanoan, although they historically spoke both the southern Costanoan (Rumsen) and an entirely different Hokan language Esselen.

Contemporary Ohlone groups[link]

Ohlone tribes with petitions for Federal Recognition pending with the Bureau of Indian Affairs are:^[33]

• Muwekma Ohlone Tribe, San Francisco Bay Area:

With 397 enrolled members in 2000, the Muwekma Ohlone Tribe comprises "all of the known surviving Native American lineages aboriginal to the San Francisco Bay region who trace their ancestry through the Missions Dolores, Santa Clara and San Jose" and who descend from members of the historic Federally Recognized Verona Band of Alameda County. On 21 September 2006, they received a favorable opinion from the U.S. District in Washington, D.C., of their court case to expedite the reaffirmation of the tribe as a federally recognized tribe.^[34] The Advisory Council on California Indian Policy has assisted in their case.

• Amah-Mutsun Band of Ohlone/Costanoan Indians, Woodside:

The Amah-Mutsun Band has over 500 enrolled members and comprises "various surviving lineages who spoke the Hoomontwash or Mutsun Ohlone language." The majority descend from the native people baptized at Mission San Juan Bautista.^[35]

• Ohlone/Costanoan Esselen Nation, Monterey and San Benito Counties:

The Ohlone/Costanoan Esselen Nation has approximately 500 enrolled members. Their tribal council claims enrolled membership is currently at approximately 500 people from thirteen core lineages that trace direct descendancy to the Missions San Carlos and Soledad. The tribe was formerly federally recognized as the "Monterey Band of Monterey County" (1906-1908). Approximately 60% reside in Monterey and San Benito Counties.^[36]

• Costanoan Band of Carmel Mission Indians, Monrovia.

• Costanoan Ohlone Rumsen-Mutsen Tribe, Watsonville.

• Costanoan-Rumsen Carmel Tribe, Pomona/Chino

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• Indian Canyon Band of Costanoan, Mutsun Indians, near Hollister.

Population[link]

Ohlone/Costanoan population over time.^[40]

Published estimates of the pre-contact Ohlone population in 1769 range between 7,000^[41] and 26,000.^[42] Historians differ widely in their estimates, as they do with the entire population of Native California. However, modern researchers believe that American anthropologist Alfred L. Kroeber's projection of 7,000 Ohlone "Costanoans" was much too low. Later researchers such as Richard Levy estimated "10,000 or more" Ohlone.^[38]

The highest estimate comes from Sherburne F. Cook, who in later life concluded there were 26,000 Ohlone and Salinans in the "Northern Mission Area". Per Cook, the "Northern Mission Area" means "the region inhabited by the Costanoans and Salinans between San Francisco Bay and the headwaters of the Salinas River. To this may be added for convenience the local area under the jurisdiction of the San Luis Obispo even though there is an infringement of the Chumash." In this model, the Ohlone people's territory was one half of the "Northern Mission Area". It was however known to be more densely populated than the southern Salinan territory, per Cook: "The Costanoan density was nearly 1.8 persons per square mile with the maximum in the Bay region. The Esselen was approximately 1.3, the Salinan must have been still lower." We can estimate that Cook meant about 18,200 Ohlone based on his own statements (70% of "Northern Mission Area"), plus or minus a few thousand margin for error, but he does not give an exact number.^[43]

The Ohlone population after contact in 1769 with the Spaniards spiralled downwards. Cook describes rapidly declining indigenous populations in California between 1769 and 1900, in his posthumously published book, The Population of the California Indians, 1769-1970. Cook states in part: "Not until the population figures are examined does the extent of the havoc become evident." In fact, the population had dropped to about 10% of its original numbers by 1848.^[44]

The population stabilized after 1900, and as of 2005 there were at least 1,400 on tribal membership rolls.^[45]

Language[link]

The Ohlone language family is commonly called "Costanoan", sometimes "Ohlone". Costanoan is a member of the hypothetical Penutian language phylum or stock, and (along with the Miwok languages) the Utian language family. The most recent work suggests that Costanoan, Miwok, and Yokuts may all be sub-families within a single Yok-Utian language family.^[46]

Costanoan comprises eight dialects or separate languages: Awaswas, Chalon, Chochenyo (aka Chocheño), Karkin, Mutsun, Ramaytush, Rumsen, and Tamyen.

Salvaging records[link]

The chroniclers, ethnohistorians, and linguists of the Ohlone population began with: Alfred L. Kroeber who researched the California natives and authored a few publications on the Ohlone from 1904 to 1910, and C. Hart Merriam who researched the Ohlone in detail from 1902 to 1929. This was followed by John P. Harrington who researched the Ohlone languages from 1921 to 1939, and other aspects of Ohlone culture, leaving volumes of field notes at his death. Other research was added by Robert Cartier, Madison S. Beeler, and Sherburne F. Cook, to name a few. In many cases, the Ohlone names they used vary in spelling, translation and tribal boundaries, depending on the source. Each tried to chronicle and interpret this complex society and language(s) before the pieces vanished.^[47]

There was noticeable competition and some disagreement between the first scholars: Both Merriam and Harrington produced much in-depth Ohlone research in the shadow of the highly published Kroeber and competed in print with him. In the Editor's Introduction to Merriam (1979), Robert F. Heizer (as the protege of Kroeber and also the curator of Merriam's work) states "both men disliked A. L. Kroeber." Harrington, independently working for the Smithsonian Institution cornered most of the Ohlone research as his own specialty, was "not willing to share his findings with Kroeber ... Kroeber and his students neglected the Chumash and Costanoans, but this was done because Harrington made it quite clear that he would resent Kroeber's 'muscling in.'"^[48]

Recent Ohlone historians that have published new research are Lauren Teixeira, Randall Milliken and Lowell J. Bean. They all note the availability of mission records allow for continual research and understanding.^[49]

Notable Ohlone people[link]

• 1777 – Xigmacse, chief of the local Yelamu tribe at the time of the establishment of the Mission San Francisco, and thus the earliest known San Francisco leader.^[50]
• 1779 – Baltazar, baptized from the Rumsen village of Ichxenta in 1775, he became the first Indian alcalde of Mission San Carlos in 1778. After his wife and child died, he fled to the Big Sur coast in 1780 to lead the first extensive Ohlone resistance to colonization.^[51]
• 1807 – Hilarion and George (their baptismal names) were two Ohlone men from the village Pruristac who served as alcaldes (mayors) of the Mission San Francisco in 1807. As such, they were at the beginning of a long line of Mayors of San Francisco.^[52]
• 1877 - Lorenzo Asisara was a Mission Santa Cruz man who provided three surviving narratives about life at the mission, primarily from stories told to him by his own father.^[53]
• 1913 – Barbara Solorsano died 1913, Mutsun linguistic consultant to C. Hart Merriam 1902-04, from San Juan Bautista.^[54]
• 1930 – Ascencion Solorsano de Cervantes, died 1930, renowned Mutsun doctor, principal linguistic and cultural informant to J. P. Harrington.^[55]
• 1934 – Jose Guzman died 1934, he was one of the principal Chochenyo linguistic and cultural consultants to J. P. Harrington.^[56]
• 1939 – Isabel Meadows, died 1939, the last fluent speaker of Rumsen and a primary Rumsen consultant to J.P. Harrington.^[57]
• 2012 - Allen Espinoza, Director of the only non-profit, Native American affiliated food bank in the U.S., "God Provides" located in El Monte, California.

Notes[link]

See also[link]

San Francisco Bay Area portal

• Ohlone mythology
• List of Ohlone villages
• Mission Dolores mural

References[link]

Further reading[link]

• Kroeber, Alfred L. (ed.). 1925. The Costanoans. Chapter 31. pp. 462–473 in Handbook of Indians of California. Also available as - Washington, D.C: Bureau of American Ethnology Bulletin No. 78, 1925.

External links[link]

Wikimedia Commons has media related to: Ohlone

Tribal websites:

• Amah-Mutsun Tribe Website
• Ohlone Costanoan Esselen Nation Tribal Website
• Costanoan-Ohlone Indian Canyon Resource
• Muwekma Ohlone Tribe Website

Other:

• Costanoan Online Site Directory by Four Directions Institute
• Costanoan Indian Tribe, Access Genealogy
• Overview of Yelamu Ohlone
• Historic Background
• A Day in the Ohlone Life
• Muwekma Ohlone lose federal court battle over official recognition of tribe

Amanda Bynes
Bynes at The Heart's Truth Red Dress Collection Fashion Show (February 13, 2009)
Born	Amanda Laura Bynes (1986-04-03) April 3, 1986 (age 26) Thousand Oaks, California, United States
Occupation	Actress, comedian, singer, fashion designer
Years active	1993–present

Amanda Laura Bynes (born April 3, 1986)^[1] is an American actress, singer, and fashion designer. Bynes appeared in several successful television series, such as All That and The Amanda Show, on Nickelodeon in the mid to late 1990s and early 2000s, and in 2002, she starred in the TV series, What I Like About You. She transitioned to a film career, starring in several films aimed at teenage audiences, including What a Girl Wants (2003), Love Wrecked (2005), She's the Man (2006), Hairspray (2007), Sydney White (2007) and Easy A (2010).

She was named one of Teen People's "25 Hottest Stars Under 25" in 2006,^[2] and in 2007, Forbes listed her as the fifth highest paid celebrity under 21, with earnings of $2.5 million.^[3]

Early life[link]

Bynes was born and raised in Thousand Oaks, California, the youngest of three children to Lynn (née Organ), a dental assistant and office manager, and Rick Bynes, a dentist who also practiced stand-up comedy.^[4] Bynes has two older siblings, Tommy (born 1973), a chiropractor, and Jillian (born 1983), who has a B.A. in History from UCLA and has also acted.^[5] Bynes' ancestors immigrated from Ireland, Poland, Russia, and Romania,^[6][7] and her maternal grandparents are from Toronto, Ontario.^[8] Her father is Catholic and her mother is Jewish. Bynes has described herself as Jewish;^[9][10][11] regarding her religious beliefs, Bynes had stated: "As far as religion, I was raised both. I learned about both Judaism and Catholicism. My parents said it was up to me to decide [which faith to adhere to] when I grew up. I'm sort of a spiritual person anyway. I haven't decided yet on a religion. I don't know yet exactly what I believe."^[12]

Career[link]

Acting[link]

In 1993, Bynes attended a comedy camp, and began professionally acting at the age of seven, appearing in a television advertisement for Buncha Crunch candies.^[13] During her childhood, she also appeared on stage in versions of Annie, The Secret Garden, The Music Man, and The Sound of Music.^[14] Bynes became a regular cast member of Nickelodeon's Figure It Out and All That. She was a regular cast member on All That for seasons three through six. She also starred in her own sketch comedy show, The Amanda Show (1999–2002).

Bynes made her film debut in 2002's modest box office success, Big Fat Liar. Her first leading role was in 2003's What a Girl Wants, co-starring with Colin Firth, Oliver James, and Kelly Preston. From 2002 to 2006, Bynes starred alongside Jennie Garth in The WB Television Network's sitcom What I Like About You. Bynes had voice parts in 2003's Charlotte's Web 2: Wilbur's Great Adventure and 2005's CGI animated comedy, Robots. She co-starred in Arliss as Crystal Dupree. Bynes appeared on the cover of Vanity Fair's July 2003 edition with nine of Hollywood's other young female stars.^[15][16]

Bynes at the premiere of Robots, March 2005

In 2006, Bynes starred in She's the Man, a comedy based on William Shakespeare's Twelfth Night.^[17] Bynes appeared in another romantic comedy, Lovewrecked, which was shot before She's the Man but released after it, showing in cinemas outside of the United States in 2005 and 2006 and debuting in the U.S. on the ABC Family network on January 21, 2007. She also portrays Penny Pingleton in Hairspray. Bynes next starred in another comedy, Sydney White, released on September 21, 2007.^[18][19]

In 2008, Bynes appeared in the Lifetime Television movie Living Proof as the student assistant of Harry Connick, Jr.'s character.^[20] Bynes was also originally set to star as Ryden Malby in the 2009 comedy Post Grad, but was replaced by Alexis Bledel.^[21]

In June 2009, Bynes inked a two picture deal with Screen Gems. The first of the two movies was the 2010 teen comedy Easy A, starring Emma Stone and Lisa Kudrow, and the second was to have been a starring role.^[22] Bynes also planned to reprise her role as Penny Pingleton in the sequel to Hairspray.^[23] However, Hairspray 2 was canceled.

In June 2010, Bynes stated that she planned to retire from acting, announcing on her Twitter page, "I don’t love acting anymore, so I’ve stopped doing it."^[24] A month later, Bynes had an apparent change of heart and "unretired".^[25] At the 2011 MTV Movie Awards, Bynes told People Magazine that she's merely taking "time off." ^[26]

Fashion[link]

In 2007, Bynes signed a five-year deal with Steve & Barry's to create her own fashion line, Dear, consisting of apparel and accessories. The clothing line launched in stores August 16, 2007. The line was cut short when Steve & Barry's filed Chapter 11 bankruptcy in 2008 and went out of business completely in January 2009.^[27]

Bynes appeared in lingerie on the cover of the February 2010 issue of Maxim magazine.^[28]

Personal life[link]

Bynes started out at University Elementary, and later graduated from Thousand Oaks High School's independent study program (though she attended La Reina High School in Thousand Oaks for some time). She has expressed a desire to attend New York University in the near future. She briefly moved into an apartment in Hollywood, California, but has since returned to her family home in Thousand Oaks.^[29] Bynes is interested in drawing and fashion design, having commented that she is "the girl whose biggest nightmare would be to lose my makeup bag while traveling."^[16]

In 2007, Bynes spoke out against becoming another wild Hollywood star: "I think I’ll go out as much as I’ve ever gone out... which is not a lot. I like to dance and stuff, but drinking isn’t good for you in every way. It’s not good for your skin; it makes you feel horrible. So, drinking-wise, no".^[30] She restated these ideas in interviews throughout the summer of 2007, telling Access Hollywood: "I like being with my family and friends, and I don't need to be out at the clubs."^[31] In an interview in December 2007, Bynes described how her parents taught her about alcohol.^[32]

Bynes has since stated that she is "reevaluating" how to spend her social time. In the January 2009 issue of Cosmopolitan, she stated: "I used to be known as the girl who was anti the club scene. But I'm finding a balance. I can have a drink and dance if I want. You have to go out to meet people and guys. I'm in that phase where I just want to have fun."

Bynes appeared in lingerie on the cover of the February 2010 issue of Maxim magazine, highlighting her photo spread inside. She stated "I think every shot ... was sexy" and that the new look is "who I am."^[33]

Legal problems[link]

On April 6, 2012, Bynes was arrested and charged with DUI after side-swiping a police car in West Hollywood at 3:00 am. Her bail was set at US$5,000 but she was released without requiring to post bail.^[34] Bynes's father, Rick, told People Magazine on April 9 that Amanda does not drink and that she was arrested because "she was upset and emotional."^[35] Bynes had previously been stopped by the L.A.P.D. for talking on her cellphone while driving on March 7, 2012.

Filmography[link]

Feature films[link]

Television[link]

Discography[link]

Soundtracks

• 2007: Hairspray: Soundtrack to the Motion Picture

Singles or Songs

• 2007: "Without Love" (Hairspray)
• 2007: "You Can't Stop the Beat" (Hairspray)

Awards[link]

Bynes won Blimp awards at the Nickelodeon Kid's Choice Awards four years in a row, from 2000 to 2003 for Favorite Television Actress in 2000 for All That, Favorite Television Actress in 2001 to 2003 for The Amanda Show as well as the following year(A Record Tied with Selena Gomez). In 2003 she also received the award for Favorite Movie Actress for Big Fat Liar and won another award in 2004 for Favorite Movie Actress for What a Girl Wants.^[36] Bynes also was a part of the Hairspray ensemble win at the 2008 Critics' Choice Awards.

References[link]

External links[link]

Wikimedia Commons has media related to: Amanda Bynes

• Amanda Bynes at the Internet Movie Database
• Amanda Bynes at AllRovi
• Amanda Bynes on Twitter
• AmandaPlease.com Official website for The Amanda Show