“Making Space: A Retrospective on the California Indian Conference” News From Native
California 29 (Fall 2015): 30-35.
Before I enter the doors, walking up to the annual California Indian Conference and
Gathering (CIC), I hear the clinking of abalone and pine nut jewelry. I hear the familiar rhythm
of clappers or gourd rattles, dependig on if the conference is being held in northern or southern
California. Scholars Devon Mihesuah (Choctaw) and Waziyatawin Angela Cavender Wilson
(Dakota) advocate for indigenizing the academy, “to carve a space where Indigenous values and
knowledge are respected; to create an environment that supports research and methodologies
useful to Indigenous nation-building...to compel institutional responsiveness to Indigenous
issues, concerns, and communities.”i The CIC is an event which indigenizes the academy. It is
an experience I urge everyone, Indian and non-Indian, scholar and non-scholar to attend. The
CIC had its roots heavily sided with non-Indians and the fields of archeology and anthropology.
However, the beauty of it as an academic and community conference is its malleability.
It began as a small, regional conference, with good intentions, but was initially dominated
by presentations about linguistics, anthropology, and archeology. It now regularly attracts
hundreds of attendees and engages in dynamic critical scholarship from a myriad of fields.
Many of the panels are interdisciplinary and collaborative. The CIC reflects the diversity of
California Indian cultures and values accountability to the people and nations of California. A
key feature of the CIC is its lack of ownership or sponsorship to a specific college or University.
In recent history, it travels throughout the state, generally rotating between northern and southern
California. Though as a Hupa friend once wryly commented to me, the concept of northern is
central California to those living further north in the state. Its mobility ensures regional cultural
differences are respected and celebrated. Each sponsoring school and conference coordinator
and committee brings their own “take” on the CIC. The CIC facilitates an exchange of views
and information among California Indians, tribal scholars, educators, academics, public agencies,
students, tribal nations, native organizations, and community members. The theme of the CIC
changes every year, but generally presentations address: sovereignty, language revitalization,
history, anthropology, law, political and social issues, families and children, education, economic
development, and the arts.
The CIC held its inaugural conference in 1985 at UC Berkeley, led by committee
chairperson and anthropologist Dr. William Simmons. In the conference program, he asserted its
objective was, “to provide a regular forum for people working in California Indian studies to
share the results of their work.”ii In addition to the Anthropology Department, the event also had
the support of the Lowie Museum of Anthropology (now the Hearst Museum), the Department
of Linguistics and the Native American Studies Program. The committee expressed gratitude to
Dean William A. Shack of the Graduate division of UC Berkeley who helped provide a start-up
grant for the conference. In the first few years, the CIC had minimal representation of
contemporary California Indian issues. Indeed, the first conference had one panel on the
Oakland Intertribal Friendship House and one presentation by scholar Yuki William Oandasan
(Yuki/Pilipino) from Round Valley. The second year, Oandasan presented, and was joined by
additional California Indian presenters including Jack Norton (Hupa) and a collaborative team
between Mary Pyle Peters and Loretta Allen (Yurok/Karuk) on the revival of the Brush Dance.
By the third year in 1987, the conference hosted a reception and poetry night. In addition, for the
first time, the conference occurred outside of Berkeley and was held in Santa Barbara. By the
fourth year, growth in interest and participation led to dual sessions to accommodate all the
presentations. Increasingly, every year, more California Indians attended the CIC, and this
changed its environment. In 2002, Edward Castillo (Cahuilla/Luiseño) described the need for
the CIC because in the past, “It was uncommon, for instance, for a California archaeologist to
speak to a linguist, and ethnographer to a historian, and no one wanted to hear from an Indian.”
He continued, “As the number of California Indians increased the heavy emphasis on formal
technical papers gave way to more the general and cross-disciplinary.”iii Prior to the CIC
inception, only a handful of events occurred which provided the opportunity to gather and speak
to issues concerning Indians, in particular, California Indians.
In 1961 the American Indian Chicago conference, largely organized by anthropologist
Sol Tax, represented the first major national gathering of Indians. In addition to the estimated
460 Indian participants from roughly ninety tribes, the conference attracted about 145 nonIndians, largely scholars, religious, and government employees. Marie Potts (Maidu), member of
the Federated Indians of California (FIC) and editor of its newsletter Smoke Signals, served as
the only California Indian participant on the coordinating committee. The closest regional
meeting to California, occurred in Reno, Nevada, a short distance to those residing in the
northern interior of California, but hundreds of miles away for others. Although an important
meeting, the Chicago gathering proved less important to California Indians. Only nine
California Indians attended, many from Agua Caliente.
The American Indian Historical Society (AIHS or the Society) held irregular
symposiums at its headquarters in San Francisco and at off-site locations. The Society organized
the first Convocation of American Indian Scholars in March 1970 at Princeton University. Much
to the chagrin to some, the Convocation had an application and was by invitation-only for nonIndians. According to the application pamphlet, the Convocation would be “an interdisciplinary
event in the exploration of knowledge.” In contrast to the Chicago conference, Indians held
leadership positions at the Convocation and served as creators, directors, and coordinators of the
event. As Costo remarked in his keynote address, “It is not the purpose nor the intention of this
Convocation to dictate policies or to make decisions which will affect all of our people, or to
impose upon the sovereignty of the tribes.” He continued, “It is our purpose only to point out a
direction, to provide the help needed to reach certain necessary goals.”iv
The Convocation played a significant role in facilitating the establishment of the National
Indian Education Association (NIEA). Many founding Board members attended the
Convocation and presented or attended the afternoon panel “Innovations in Education.”
Attendees were inspired to create a national Indian education organization. The conference
generated an electric environment. As one attendee remarked, “Last night one or two of us, as
many of you did, sat up until all hours of the evening discussing what this conference is about,
and what we thought we could do to extend everything here that’s going on.”v The comment
demonstrates the sheer excitement and potential the Convocation generated. The AIHS has a
significant legacy in California. Tthe 6th annual CIC in 1990 held at UC Riverside was
dedicated to the memory of Rupert Costo, as the conference program noted, he was “a man
whose life and work were an inspiration to all.”
Similar to the Convocation, the CIC provides the opportunity for tribal communities to
hear about research in the academy. Some of the most powerful moments are when community
members offer constructive criticism, critique methodology or conclusions drawn by academics.
Some comments are corrective, such as informing a scholar they are mispronouncing a tribal
name or place. In another instance, a graduate student presented on the Sherman Indian school
and while speaking of the horrors of boarding schools, her presentation style remained perky.
Afterwards, she was quietly approached by an older California Indian woman and kindly
reminded that her audience included Sherman alumni, and it would behoove her if she changed
her tone when speaking of traumatic events. Others are inquiring, tribal members forthrightly
ask if the presenter spoke to any community members; they ask about the sources used to inform
the presentation and question the bias of those sources. In one memorable instance, an elder
clarified for an anthropologist that a mortar and pestle are used to pound acorns, not grind them.
Some of the most lively exchanges routinely center on presentations about the mission system.
All of these interactions illustrate the power of community and academic interaction when their
voices are equally heard and respected. Attend any of the panels, and witness the power of
collaboration. The CIC validates the field of California Indian studies.
An important cultural aspect of the CIC is the welcoming environment and inclusion,
sometimes offered with good-natured humor. California State University, Sacramento (CSUS)
Anthropology Professor Terri Castaneda first attended the CIC in 2000. Yet, for her, one year
stands out, the year Floyd Westerman sang “Here Come the Anthros” at Palomar College. She
details, “He was halfway through his first stanza when he suddenly stopped short, “Say, do we
have any anthros here? Come on—stand up!” Two of us rose slowly to our feet (I still have no
idea if that was an accurate representation of the anthros in attendance). A wide grin lined his
face before he broke out in a deep chuckle and resumed his lyrical roast.” She continues, “I
appreciated the good-natured slaps on the back from my California Indian friends who were
seated at that banquet table with me.” For Castaneda, the CIC represents a unique experience
and she always leaves feeling “enriched as a human being and a teacher-scholar.”
The annual event is a venue for organizations to gain exposure and recruit new members.
For example, throughout the years, the California Indian Storytellers Association, California
Indian Basketweavers Association, and Advocates for Indigenous California Language Survival
are among some of the organizations that attended the CIC. Thus, the conference serves as a
forum for community-building and facilitates organizational activism. In addition, several
government agencies regularly send representatives to the CIC. By the third and fourth year, the
California Department of Parks and Recreation and National Archives and Records
Administration had members in attendance. Their staff present on the resources available; and
they gained a better understanding on California Indian views and concerns. As the 2013 CIC
program committee noted, “We hope that you will take the information from the presentations
and conversations, discuss ideas and turn these thoughts into action, in a positive way for our
communities.” Thus, a central goal of the CIC is to translate presentations into informed action
by presenters and attendees.
An additional component of hosting the CIC on college campuses includes exposing
college students, of diverse backgrounds, to California Indians and provides them an opportunity
to see the humanity and cultural diversity of living Indigenous cultures. Kristina CasperDenman an Anthropology Professor at American River College, recalls how as a graduate
student in Native American Studies, she presented on the accuracy in contemporary Native
California textbooks in 2007. Her fellow panel members could not attend because of road
closures and traffic delays due to wildfires. Casper-Denman had some unease about what to do
about not having a complete panel. Even with missing panel members, she had a positive
learning exchange and notes, “The audience was not only gracious with this situation, they were
encouraging, offering a welcoming place for dialogue about what makes a good or bad text and
how to supplement formal histories with other significant cultural resources.” This demonstrates
the unique environment of the CIC, where conversations occur, not lectures. For Casper-
Denman, the CIC is special because of the “feeling of welcome,” and she comments, “It’s a gift
to be part of the process of helping to protect cultural continuity for the future.”
The CIC is often a respite from the challenges of the academy and provides networking
opportunities in the field of California Indian studies. In addition, it allows students to observe
models of California Indian scholars. For example, California Indian scholars Greg Sarris
(Federated Indians of Graton Rancheria) and William Bauer (Wailacki and Concow of Round
Valley) presented at the CIC early in their academic careers. In addition, the event values and
presents cultural caretakers of traditional languages and arts. Their presentations are generally
some of the most attended because it is an opportunity to see their inspiring work.
CSUS Native American Studies Professor Annette Reed (Tolowa) has some insight about
the CIC and its growth. As an undergraduate student at UC Berkeley in 1985, she remembers
quietly folding programs in preparation for the inaugural CIC. She was excited to attend a
conference dedicated to California Indians. In 2001, she co-chaired the CIC along with
Professor Charles Roberts (Choctaw) and Frank LaPena (Wintu). They decided to expand the
conference to three days and had over 100 presenters. In 2013, she one of the main organizers
for another successful CIC with a planning committee of over sixty people. For Reed, the CIC
represents a special role for community, “This conference provides that opportunity of many
people, Native and non-Native, to come together and pass along knowledge, exchange ideas, and
to ensure future generations will continue to learn, cherish knowledge, and to thrive.” She
continues, “It is for our young people to believe in themselves, and one day, be up there sharing
knowledge.”
The CIC continues the work started at earlier gatherings across the country. Indigenizing
the academy is occurring at California colleges that host the CIC. For a few days, one may
crisscross across campus and meet and visit with California Indians. It is a reunion, a
homecoming, for regular attendees. My first CIC was at CSUS in 2001. As a young California
Indian college student, it was powerful to attend the CIC, and indeed it played a pivotal role in
my decision to pursue my Ph.D. in history. One of my first presentations as a graduate student
occurred at the CIC at Humboldt. It was a rewarding experience marked with laugher, good
words, and thoughtful reflection. The CIC is an inspiring gathering that serves the California
community, and through persistence will be celebrating its 30th anniversary this October. It is
returning to where it began: UC Berkeley. I hope to see you there.vi
i
Devon Abbott Mihesuah and Waziyatawin Angela Wilson eds. Indigenizing The Academy: Transforming
Scholarship and Empowering Communities. Lincoln: University of Nebraska Press, 2004, 2.
“1st Annual California Indian Conference program,” California Indian Conference, CSU Chico, accessed June 12,
2015, http://www.csuchico.edu/cic/archive.shtml.
ii
“17th Annual California Indian Conference program,” California Indian Conference, CSU Chico, accessed June
12, 2015, http://www.csuchico.edu/cic/archive.shtml.
iii
iv
Rupert Costo and Jeannette Henry-Costo, eds Indian Voices: The First Convocation of American Indian Scholars.
San Francisco: Indian Historian Press, 1970, 4.
v
Ibid., 236.
Some quotes first appeared in Rose Soza War Soldier, “to take positive and effective action”: Rupert Costo and
the California Based American Indian Historical Society” (Ph.D. Dissertation, Arizona State University, 2013).
vi